In the ninth lecture in the "Freeing the Butterfly Within" series, Br. Khalil Jaffer explains the characteristics of a Tabi'ah-oriented government and the characteristics of a Fitra-oriented government. Br. Khalil uses the examples of historical governments as well as present-day governments to explain these two natures and their role in bureaucracy.
A'udhu billahi min al-Shaytan al-rajim, Bismillah, al-Rahman, al-Rahim, al-hamdulillah Rabbi 'l-alameen, bari' al-khalaa'iqi ajma'een. Wa as-salat wa assalam 'ala asharafi al-anbiya'i wa'l-mursalin, sayyidina wa nabiyyina wa habibi qulubina wa tabibi nufusina wa shafi'i dhunubina Abil Qasim Muhammad. [Allahumma salli 'ala Muhammad wa 'aali Muhammad]. Thumma as-salatu wa assalam 'ala aali baytihi at-tayyibeen at-tahareen al-madhlumeen. Wa la'anatullahi al a'da'ihim ajma'een min yawmi 'adaawatihim ila yawm id-deen. Amma ba'du, faqad qal Allahu tabaraka wa taa'la fi kitabih, wa huwa asdaqul qaa'eleen. Bismillahi, al-rahman, al-Rahim. Fa aqim wajhaka lil-deeni haneefah, Fitrat Allahi allati fatara an-nas 'alayha. La-tabdeela li-khalqillah. Dhalika ad-deenu 'l-qayyim, wa-lakinna akthara an-nasi la ya'lamun (30:30). Salawat ala Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajjal farajahum]
Tonight is our ninth discussion on freeing the butterfly within. And tonight, we want to talk about Fitra and tabee'a in society and in government. To begin with, we want to say that each one of us is an individual, but we come together as individuals and create families, then these families go on and create tribes, ethnicities, and these tribes and ethnicities create neighborhoods which create communities. And these communities then come together and form governments. And the world moves on the basis of some individuals within these governments, within these communities, that vie with each other for positions of leadership so that they may guide and lead the rest of that society.
And this is because humans by nature cannot do without leadership. It is within our Fitra that we want to either lead or be led, that we need an imam, that we need a guide. That is why even the kharijits when they opposed Amir al-Mu'minin 'alayhi assalam, and said [Allahumma salli 'ala Muhammad wa 'aali Muhammad] La hukma illa lillah (that no one is our leader except Allah). Then when the sat amongst themselves, they said, "Well, now it's time for salat. Who is going to lead the prayers? We need to collect donations to prepare our army to fight Ali. Who's going to collect the money? Who's going to decide the strategy?"
So at every decision in our lives, there has to be someone to take leadership and the rest will follow. And that is why we see this idea of leadership in all these different stages, from individuality, onwards, even within a family, there is sometimes a contest for power and typically one might be the one leading the family or they might be a sharing of power where one family member makes certain decisions and the other one takes charge of other matters within that family. Then within communities, there will be leaders within neighborhoods that will be leaders within governments there will be leaders.
Now, for human beings to attain this perfection that we have been talking about, this spiritual metamorphosis to take place, for human beings to complete their destiny. It is necessary that their leaders be Fitra oriented, that they are leaders, be driven by attachment to Allah rather than attachment to other than Allah. And the reason why it is necessary is because, as we have said, Fitra is loyal. It is fixed on one principle and that principle is surrender to Allah. Therefore, all decisions that will be made will be made first to see what does Allah have to say about this matter. If the leader is Fitra oriented, he will always make decisions based on a Allah's will, and by doing so he will therefore be helping those he leads to evolve spiritually.
Tabee'a, we said, has no loyalty, tabee'a is driven by desire, tabee'a is fluid in nature. It will take the shape of the vessel that contains it, just like water. If you put it in a round container, it will take a round shape. If tomorrow you put it in a square container, it will take a square shape. It therefore has no loyalty as such. So when the leader is tabee'a driven, he will not look at what Allah has to say. He will first see that my tabee'a seeks fame, seeks prestige, seeks wealth. Therefore, whatever will help me get that, I will govern based on that. I will first see what it is that is to my benefit and then others will comply to that.
Now. The human ego is very clever. It knows that tabee'a does not understand higher principles like justice and freedom and human rights and the kind of things that we crave after our physical needs have been met. So what it does is, it speaks of the values of Fitra, but it does not speak of its own nature or of poverty. In other words, it masks tabee'a with something that looks like Fitra but is not Fitra. It does by speaking of good values, but does not speak of the opposite. And I will give you examples of this Imam Ja'far Al-Sadiq, Salawat Ullahi wa assalam alayh [Allahumma salli 'ala Muhammad wa 'aali Muhammad] shows us this idea that when a government or a leader is driven by tabee'a, they will speak of noble values, they will speak of justice, but they will not speak of injustice. They will speak of freedom, but they will not speak of tyranny, because if they do that, you might notice that these qualities apply and fit perfectly on them. So they will mask that and hide that.
He unmasked the Bani Umaiyya by saying "Inna Bani Umaiyya utlaku 'n-nasa ta'leeman iman. Wa lam utlaku ta'leema shirk leekai idha hamaluhum lam ya'reefuhu", 'the Bani Ummaiyya allowed people to talk about iman, but they did not allow them to talk about shirk, so that when they when people see it, they do not recognize it'. And this is why today you will find that there are many people who claim to love the Ahl al-Bayt, alayhum assalam, but they don't follow them because they have one side, they don't have the other.
They are very happy to praise the Ahl al-Bayt, alayhum assalam, and to talk of them highly. But if you ask them to curse the enemies of the Ahl al-Bayt, alayhum assalam, they will hesitate. If you ask them to curse those who hurt the Ahl al-Bayt, alayhum assalam, they will hesitate because there is a generation after generation of this indoctrination that you only talk of good values, but whatever is wrong, you mask it, you hide it, you do not bring it out.And this is why many of us get confused.
We know the truth, but we do not know falsehood. You see, after the wafat of Rasul Allah, sallallah wa 'alayhi wa aali wa sallam [Allahumma salli 'ala Muhammad wa 'aali Muhammad], the Muslims never fought amongst themselves in battle, there was never a civil war until the battle of Jamal during the time of Amir al-Mu'minin, alayhi assalam. That was the first civil war in Islam. So for the first time, Muslims found themselves standing in battle against their own brethren, against other Muslims. The Muslims of Kufa were standing against the Muslims of Basra.
Here they had Amir al-Mu'minin alayhi assalam, there they had eminent companions like Talha and Zubair and the wife of the Prophet 'A'eesha. So a man comes to Amir al-Mu'minin alayhi assalam and says to him, "Oh 'Ali, I love you, I follow you, you are my imam. But if you think that I will raise my sword and cut my fellow Muslim brother, you are mistaken. These are Muslims, they pray, they fast. I will not fight and kill my fellow Muslim brother.
What was the reply that Amir Mu'minin alayhi assalam gave him? He said, "You do not have to fight for me. But this much know you have seen above yourself, but not below yourself. You have seen truth and recognized it, but you have not seen falsehood and recognized it." In other words, you have seen me truth and recognize it, but you have not seen falsehood and recognized it. If the Prophet brought the Qur'an I am the tafsir of Qur'an, if he fought for Islam, I will fight for Iman.
So it is as important to know injustice as it is to know justice. Let's bring that into modern context, look at the Wahhabis. They are they seek to present themselves as the champions of tawheed, isn't it? They will talk to you about tawheed and monotheism for hours. You mention anything other than Allah shirk, bid'a, bid'a, shirk. Allah, Allah only, Allah, Allah. If today outside the mosque. I put a banner or a sign and I write on the mosque, "Qala Rasul Allah, Husaynu minnee wa ana min al-Husayn," they will say shirk, this is the house of Allah, don't do it. But when they build a clock tower over the Ka'ba and the right to big Allah on it, underneath they write donated by the king of blah, blah, blah. Is that not shirk? Because they talk of Tawheed, but they do not talk of the other side.
If you ever meet a Wahhabi sheikh, tell him or sheikh, if you ask him, tell me about Allah or tawheed, he will talk to you for as long as you want. Tell him. Tell me about the Muslim caliphs who ruled before us. Tell me about the oppressions that were committed by the Banu Umayyah and Baru 'Abbas. He will never tell you. He will either tell you those narrations are all lies or he will tell you this matter we should leave it for Allah to decide on the Day of Judgment. Why should we get involved? Husayn, Yazid, Allah will decide about them. Why? Because if he admits and he talks about oppression and injustice and he has to say that the Yazid was sharib al-khamr, that Yazid was a drunk and a gambler and played with dogs and monkeys, then he cannot call Yazid Amir al-Mu'minin and he needs to call Yazid Amir al-Mu'minin. So he will talk of tawheed, but he will not talk of shirk. He will talk of 'adala, but he will not talk of dhulm.
This is a sign of atabee'a oriented government. So we need to understand that Fitra oriented leaders work on a fixed principle because they are only concerned about what Allah wants they are as comfortable talking about injustice and condemning it as they are comfortable talking about justice and praising it, whereas tabee'a oriented leaders, because they are fluid, they are, they are, they have no loyalty, they are flexible on their principles.
Therefore, they will only talk and praise that which is good, they will not talk of that which is ugly because they seek to mask it with that which is good. A tabee'a oriented government or society will only be driven by material needs because tabee'a by its nature is concerned with physical pleasure and material pleasure. That is why when a government is primarily tabee'a the yardstick of people's happiness is largely the economy. And the leaders of the government are only concerned with ensuring the government, the economy is doing well.
Why? Because a good economy means people are happy in their physical needs. They are what they seek for their physical needs and pleasure is being met. As long as the people are happy with their physical needs, they will keep me in power. I will continue to get votes, I will continue to get re-elected. And this is a typical sign of a tabee'a oriented government that when you vote, you do not look, what is the principle on which this individual stands?
What are his moral values? Does he have integrity? You merely see, can he reduce my taxes? Can he create more jobs, any scandal he's involved in that his personal problem? I don't care, the values and principles on which the country and the government I live in is based, all I care is that I continue getting my benefits, that I continue getting my physical needs being met. So governments who are tabee'a oriented know that this is people's need and that most people, because they are driven by addictions and attachments to physical pleasure and material needs, they keep them drugged with that.
They continue to pander towards that tabee'a of people. What is it you want that will keep you happy and silent so that you will not ask for questions that have to do with Fitra, that you will not ask why is my government giving my tax money to support an unjust government to bomb innocent civilians in another land? You should not concern yourself with that. Stay busy with your work. Think about how to make more money, how to get the latest gadgets, how to be happier in your physical needs.
What is it you want? You want us to allow abortion? No problem. You just vote for me. We can sell abortion. What does Allah think about it? Doesn't matter. What else do you want? You don't want capital punishment, no capital punishment. You want gays to have the right for marriage, no problem, we give you that. So whatever your needs are, as long as you are tabee'a is met and whatever you see as a physical need is being fulfilled, I will give it to you so long as you vote for me.
We said tabee'a, wants a reward. So it becomes you scratch my back, I scratch your back. You want physical needs, I will make sure you have whatever you want. I will change the rules, disregard what God wants. Just don't let your Fitra speak. I give you your physical needs, you give me my physical needs, which is the power that I seek. Now, the moment your Fitra begins to speak, I am one individual.
There are hundreds of you here. I am leading you. I'm trying to make sure that I'm catering to the majority here and fulfilling their physical needs so that I remain here above you in power. The moment a group of you stand up and your Fitra begins speaking and saying, wait a minute, you are keeping us drugged and addicted. What about injustice? What about freedom? What about human rights? Now I have two choices. One is I can suppress and oppress you because tabee'a flees from pain and seeks pleasure and fights for survival.
One way to fight for survival is to squish and to kill any opposition so I can oppress you. But if I'm smart and I have seen what happened to Saddam and what happened to Gadhafi and what happened to others, then I know that if I oppress you, it's not going to work, because if I oppress a group here, it's only a matter of time before a group stands here and starts shouting the same thing. Because Fitra is infectious. Once one starts, others will start speaking.
So the better option is, instead of suppressing and oppressing you, because I am tabee'a oriented and your Fitra is waking up, I bring in something that looks like Fitra, a mask tabee'a with a wrapper and a cover of Fitra. So then you begin to think that I have given you an answer to your Fitra.
OK, people by their nature, in a in a in a Fitra driven system, people want to be led by a leader who is Fitra oriented, in their essence, in their divine nature, they want a leader who is surrendered to Allah, who is concerned more about what Allah wants and not even by their own will, because they know this is necessary for their spiritual growth. So they want justice is important to them, freedom is important to them.
If a leader is Fitra oriented on the other hand, we talked about a leader being tabee'a oriented where he masks tabee'a with Fitra just to fool the masses. If a leader was Fitra oriented, whether it is at a community or whether it is a government or whether it is a family or neighborhood or whatever it may be, he will never bend, because Fitra does not bend, it is on a fixed principle. It will never he will never change this principle of his that I will not violate my surrender to Allah, Subhana Wa Ta'ala. If the masses are all tabee'a oriented and he alone is Fitra oriented, he will still not bend.
What he will do is he will give people a choice and say, Oh people, you either join me and surrender with me and become Fitra oriented. Or he will say what Ibrahim said, "yaa qawmi innee bareee'um mimmaa tushrikoon" (6:78), 'oh my people, I disassociate myself from what you associate with God'. So the addiction's that you seek, I will not be your leader and fulfill that need for you. If you wish me to lead you, it will have to be Fitra oriente).
OK, so Fitra oriented will not will not bend on this principle. Now we said that tabee'a oriented leaders will cover Fitra, will cover tabee'a with the Fitra mask, and you will remember that discussion of Musa, alayhi assalam, in the drinking of the real milk versus something that is not his mother's milk. What a tabee'a when a tabee'a oriented leader masks tabee'a with Fitra what he does is he gives us a pacifier that looks like Fitra. Now, pacifiers, as you know, can be very addictive.
So it looks like we are being given freedom, it looks like we are being given choice, freedom of choice, but that is not really the aim behind it. The aim is to drug and addict, and that is why you will notice that it is only the matters that serve our physical needs and give us unlimited and unrestricted pleasure, that is given to us in the name of Fitra. For example, when we want to have nightclubs, when we want to have massage parlors, when we want to have beer stores, when we want to have unlimited access to pornography, the government will give that to you because that keeps you drugged, that keeps you addicted to your desires, that ensures your Fitra does not hold the rein on your tabee'a.
And if you can be addicted to material pleasure, then you will not your Fitra will not wake up. If your Fitra does not wake up, you will not oppose those in power. But if your Fitra was to wake up and if you were to demand something that did not have to do with physical pleasure, then suddenly those very same values that you are being told, human rights, freedom of choice will be taken away.
For example, if I was to say I want to do a research on the Holocaust, for example, I am not denying the Holocaust took place. I am not saying that innocent Jews were not killed. Millions of them were killed. But I want to research. I want to find out because I know there are many Orthodox Jews today who are opposed to the Zionist state. So I want to find out what those innocent Jews who are killed and these ones who are in power now, are these the descendants of those? Are these hijackers of those? I just want to find out. And there are millions of others who died in the Second World War.
I want to find out, I want to see the numbers, I cannot do that. If I question that, I will be thrown behind bars. Now, where is freedom of speech? Where is human choice? Because this is Fitra that does not keep me addicted, that does not keep me drug to my tabee'a. So it is a mask that makes it appear that you are being given human rights, that you are being given freedom. But in reality it is a drugging of tabee'a. So this is a matter that we do not we need to make sure that we are not fooled by. If you can recite al-salawat ala Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajjal farajahum].
Again, let's make it relevant now, the United States sees itself as the world's policeman, they are the champions of human rights and democracy, isn't it? Anything that happens in the world, no one else speaks, but they immediately issue a statement, isn't it? For the past several decades, and the American people are wonderful people. They are some of the most charitable people when there are disasters in the world, they will raise an enormous amount of donations. I'm talking here about the government, not about the people. So as a state, as a country, they have always talked about human rights and democracy and championed it. They didn't start talking about it now. From the time we were children, they've been talking about it. You wonder that all these decades that past, all these monarchies in the Middle East that were oppressing their people, why did they not speak against them?
Because it was not convenient. Now look at how a tabee'a government operates. As soon as the Fitra of the people of Egypt woke up and they began saying, we want rights, we want human rights, we want the same thing that the American people have. We want equal opportunity. What did the champion of democracy do? They waited. They waited and they waited. And the world kept saying, well, policemen, what's your decision? Are you supporting Hosni Mubarak? Are you supporting the people? Tell us they waited. They're waiting to see who's winning. Once it became clear, they said, we support the people, human rights, human rights, because it's a done deal now, there's nothing you can do to stop it. Very good. Very good. You supported human rights.
But unfortunately, the people of Bahrain wanted human rights. Now, when the people of Bahrain begin saying the same champions kept quiet because now we have a Navy fleet there. So we cannot say. But do you see how tabee'a is fluid? You put it in a around container, it becomes round, you put it in a square, it becomes square. It has no fixed principle. [Narahe Haydari.. Ya Ali!] It does not stand on principle, it is hypocritical, it wears a mask of Fitra, but it is tabee'a. So then a little skirmish takes place in Iran. A few people stand up, there's a bit of a protest, a few people are arrested. And the president himself, Obama, comes on TV and says and he mocks Iran and says, look at the hypocrisy of Iran. They speak against human rights in Bahrain and they oppress their own people. Very good human rights, democracy. Now, what goes around comes around. I watch TV and I see an American police officer casually walking in front of students at the university and pepper spraying them just like that, just like that, casually. The same champion of democracy keeps quiet. Again you see that fluidity. There is no fixed principal, that was the right time. If he was a Fitra oriented leader, he would have stood and said, this is wrong. We talk of democracy, we talk of human rights, it cannot happen on our own land. Can you imagine, if this had happened in Iran and then Iranian police officers had pepper sprayed people? This would have gone all the way to the United Nations, perhaps even a war would have been justified on that.
So tabee'a wears a mask, it has no loyalty. And this goes all the way back to even the time of the Pharaoh. Fir'awn was a tabee'a government and the Qur'an attests to this. In Surah Ta Ha chapter 20, verse 64, when Fir'awn was preparing for the showdown with Musa and he gathered people from all over Egypt and beyond because he was so confident I will win this. He issued a statement before the showdown. This is Surah Ta Ha chapter 20, verse 64, he said, "qad aflaha man ista'la" (20:64), whoever has the upper hand today, he shall rightfully be the successful one.
So that was the principle that he declared, but when he lost, he forgot that he had said "qad aflaha man ista'la". He said this was a plot you plotted. This Musa "innahoo la kabeerakum"(20:71), you plotted this together, "alladhee 'almakum as-sihr"(20:71), he is the one who taught you this magic. And this plotting was done beforehand, wa makroom makartomuhu fil Medina. You see the same principle that he first speaks and agrees this is that this is the rule. Whoever wins is right. But when he loses now, I will redefine what is right because the principle is very fluid.
When my own people fight for rights and say we have no jobs, we are suffering in poverty, only one percent has the wealth, 99 percent has poverty and we wish to occupy Wall Street until we get our rights, they are removed. Why? Health and safety issues? As far as I remember, there was a lot more health and safety issues in Tahrir Square, but you supported it. There was a lot more health and safety issues in Libya, but you fought a proxy war there as well. So the issue is not giving human beings their rights or freedom. The issue is I need to stay in power and I will change the rules and the laws as it pleases me, as long as I can fool you that what I am doing is human rights. I will create a commission of inquiry, I will create this council, I will create that council to justify what I do.
When Fitra speaks, people in whom Fitra awaken, they will support it. But people who have tabee'a driven, will oppose it. And Fir'awn was the same. When Musa Alaihim Salam showed his miracles the magician submitted because they were they are Fitra was alive, so they recognized it. Fir'awn instead immediately began to threaten them, he said, "Qala la-inna takhatta ilahan khairee la ja'lan min al-masjoodneen" (26:29), this is Surah Shua'ra chapter 26, verse 29, that 'if you take any god besides me as your god, I will imprison you'. And oppressors work on three principles. When your Fitra first wakes up, they will ignore you, if you continue shouting and your Fitra continuous shouting, then they will ridicule you and if it continues shouting, then they will oppress you.
You look at this at the time of their Fir'awn, same thing. When Musa, alayhi asalam, came first he ignored him. Then he made fun of him and mocked him. And then he began oppressing you. Look at the time of Rasul Allah, sallallahu 'alayhy wa 'aali wa sallam [Allahumma salli 'ala Muhammad wa 'aali Muhammad] The same thing: the Quraish used to ignore him, he and Imam Ali, they used to stand near the Ka'ba, we'd say the Khadeeja they used to pray salat, ignore them. It's just they're young people, they've got this cult going, it will die out, leave them. Then when it got more, they begin to make fun of them. When it became even more, that's when the oppression and the torture begin.
And you will find that even now, if you have been following the news, what happened with the occupy movement and protest, first they were ignored. The news didn't cover it at all. And then when they covered, they started making fun of them, these are hippies. And then they began saying, this is not acceptable, you have to get out of here. This is a clear sign of tyranny. Now, capitalism says only the foolish and the backward believe in God. Communism say religion is the opium of the masses. Communism has collapsed. Capitalism is crumbling and falling apart. But Allah is still there, religion is still there and will remain so.
Why? Why? Because you are wired for Allah, Subhana Wa Ta'ala. "Fitrat Allahi allati fatara an-nas 'alayha. La-tabdeela li-khalqillah" (30:30), oh tyrants, you will not be able to change this wiring, this is hardcoded, this is this is programmed in the soul of insan. You will either commit oppression or you will mask your oppression with Fitra, but Fitra will keep coming out again and again because it is hard coded, it cannot be suppressed. [La tabdee. Allahu Akbar. Narae desala. Ya Rasul Allah. Narae Haydari, ya 'Ali, ya Ali, ya Ali]
So dhulum and tyranny can only twist Fitra, it can hide Fitra, but it cannot kill Fitra. Fitra also wants human rights. Fitra also wants to. And so what tabee'a does is in order to convince the masses, we said it pretends like Fitra. And if you look at history, that is why you will see the tyrants will also have a court of law. Before Abu Dharr was exiled, there was a court held to decide that he needs to be exiled.
Before Maitham was put on a tree and his tongue was cut because of his love for Ali, a court was held to justify that he needs to be killed. Before Husayn,alayhim assalam, was killed in Karbala, a mufti had to sign a fatwa and write a fatwa that it is lawful to kill Husayn. Why? Why couldn't Yazid just go and kill? Because he needed to legitimize it so that people's Fitra does not wake up.
Fir'awn was the same before Fir'awn tried to kill Musa, he held a court session and this is Mu'min chapter 40, verse 26, "wa qala Fir'awnee dharunee aqtal Musa wa yad'ul rabbahu innee akhafu ayu baddila deenakum wa 'ayuhidhra fi ardhee fasada"(40:26), let me kill Musa oh people. And then he justified his case. Why? He said, I am afraid this Musa will make you change your religion from what you have been following all this time from your forefathers. And I am afraid that he will spread mischief on the Earth. He's accusing him of fasad and he is the fasid. Because when you accuse somebody of fasad, you put a mask and this issue of labelling is how people also convince others. You see. If I call a Sh'ia, a Shi'a, then people will start wondering Shi'a of who? Shi'a is a follower, Shi'a of Ali, where Ali was a good person. So don't call them Shi'a, call them rafidhee, renegades so that people are turned away from them.
In Suratu al-Baqarah, chapter two, verse 11 and 12, and I'm sure many of you are familiar with this verse. Allah shows us that when a leader is tabee'a oriented, he is blind. He is so blind, he is so blind that even when you tell him and you show him he is wrong, he cannot see he is wrong. He thinks he is right and you are wrong. "Wa idha qeelahum la tufseedu fil ardh"(2:11), 'when it is said to them, do not cause corruption and mischief on the earth'. "Qalu inna nahnu musleehun (2:11) they say no, no, we are reformers. We are fighting for democracy. "Ala innahum humu ufseedun wala killa usha'run" (2:12), indeed, indeed it is they who are the mischief makers, but they do not even realize this.
Because they call themselves reformers, they call themselves champions of justice, and they call everyone else rebels, renegades, fundamentalists, terrorists, radicals, the same idea of of of labeling. Once I call myself a reformer and I believe I'm a reformer now, I lose the ability to question and see, am I Fitra oriented or am I tabee'a oriented? Today, when the government of Bahrain, with the help of the Saudis, when they kill the Shi'as in Bahrain, they do not say we are killing and oppressing and torturing because they are Shi'a, even if that may be the reason. They say because we are trying to contain mischief, because we are trying to restore order. Why? Because they have seen that other dictators, when they tyrannies and say we are oppressing because we want to oppress, they do not last long. So they need to mask that tabee'a with Fitra and justify it by saying we are restoring order. So, a tabee'a oriented leader will only survive by using Fitra oriented slogans, he cannot survive unless he uses Fitra oriented slogans.
A Fitra oriented leader will always move towards tawheed, he will always move to the pleasure of Allah. A tabee'a oriented leader at any level of human society will move to the pleasure of people, will always look at his own power and control and not look at surrender to Allah. Tawheed negates everything else except Allah. Shirk and dhulm does the opposite. It is not compatible with self negation. It conflicts with that because there is my own will, my own desire, and then there is Allah's will and Allah's desire. So we now have two separate systems. We have tabee'a oriented system and a Fitra oriented system. These are two different movements, these are two different economies, these are two different ways of life, these are two different life, these are two different depths.
Fitra is first and foremost concerned with death. It first tackles the issue of death and then the issue of life. Fitra does not rest until the fear of death has been overcome. Thereafter, it concerns itself with life because it knows this is temporary. Tabee'a, on the other hand, it swallows up the self, it does not think of death, it believes there is not death, it sees itself as a god, it does not want to surrender, whereas Fitra wants to surrender.
It is for this reason that you will see that world powers constantly try to dominate each other because the leaders are worms and caterpillars, they are not butterflies. They only want reward, they want wealth, they want power, they want control, they want oil. A butterfly leader that we said another name for him is al-insan al-kamil is not interested in these things. When Amir al-Mu'minin, ibn Abi Talib, salawatullahi wa assalam alayh [Allahumma salli 'ala Muhammad wa 'aali Muhammad wa ajjaul farajahu] when he took the leadership, the kheelafah and people said, Ali is greedy for power. He said, wallahi la dunyakum hadhehee ahwanu fi 'ainee min 'eeraqee khanzir fi yadhee majdhum, I swear by Allah, this world of yours has less value to 'Ali than the leftover bone of a pig in the hand of a leper. La dunyakum hadhahee azzhadum 'andee min aftaqee 'anzin, this world of yours has less worth to me than the sneeze of a goat. This is the eloquence, the fasaha and the balagha of Ali ibn Abi Talib. Ali is greedy for your world?
So a Fitra oriented leader will lead only because Allah has charged him with this task. So in surrender to Allah, he leads. He is not greedy for it, whereas a Fitra oriented leader will do the opposite. To ask a butterfly to live amongst worms is painful because he feels caged. He feels he is living in hell. All the worms around him want to kill him, whereas he wants to be liberated, he wants to be free from that, he cannot tolerate living amongst worms. So Fitra submits to Allah's will. If allot delegates that power to it. What is tabee'a immediately and recklessly wants power? It does not stop to think.
"Inna 'aradhna amanata 'ala samawatee wal ardhee wa jibalee fa aibaina'ee yahmilnaha wa ashfaqna minha wa hamala hal insan innahu inkana jahula" (33:72), 'we give this trust to represent us Allah says, we give this trust to represent us, we offered it to the heavens and the earth and the mountains, but they refused because they were afraid, they were apprehensive that we might not be able to fulfil this trust'. But insan stood up immediately and said, I'll do it, I'll do it. Why? Because he is dhalooman jahoola, he is unjust and he is reckless and he is ignorant in his tabee'a.
When we are tabee'a oriented, we want power. Look at this again, make it relevant. You have been listening to the news. Look at Greece, look at Italy. The economy collapsing, Greece went bankrupt, Italy on the verge of collapse. So I'm thinking I'm watching the news. Right. And I'm hearing the Greek prime minister is going to step down and the country is in serious trouble and I'm thinking, which fool or which idiot is not going to stand up and say, I'll be the prime minister? You know. Why would you want to even touch this with a ten foot pole? The country is bankrupt, but sure enough, one insan stand up and says I'll be the prime minister.
The same with Italy. If he steps down, there will be another one. If the country keeps sinking and austerity measures keep getting added and it goes even more bankrupt, they will still be another one to stand. If 50 fall another will stand. Because tabee'a is greedy, it does not think, can I fix this? Can I bring Fitra into this? All he thinks is as long as I have power, as long as I can satisfy some desire, let me enjoy it for a little bit. I want it and I want it now. We shall deal with anything later. What is the worst that will happen? I'll step down, some other fool will come and take over. This is how tabee'a thinks.
So in the past, when the world was not led by tabee'a oriented people, those who are tabee'a oriented were clearly identified to us. We called them rebels, we called them transgressors, we even called them atheists. Now, because they have come to power, we call them statesmen, we call them politicians, we call them champions of human rights and democracy. Not to say that all of them are like that. There are some very good politicians, there are some very good statesmen, there are some very good human rights activists and champions of democracy. But when you take a leadership position, you can not only bring our titles for your enemy, but you can bring it for yourself. If you are an atheist, you can now call yourself a researcher or a scientist so that it doesn't look as bad, but it is still tabee'a oriented.
So, if you can recite salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajji 'l-farajahum] We ask a question that a tabee'a oriented government, despite having all these weapons of mass destruction, despite having both of these options of oppressing people or masking their tabee'a with Fitra, why are they still not able to dominate over the masses? Why do people's Fitra still wake up? Why? The reason is because when taghut, when rebels, when shaytan, when the dhulum seeks to do this, when he tries to do this, the reason it cannot do this is because it is as futile as trying to prevent a fetus from being born.
The Fitra is trying to be born within me. You cannot stop a fetus if if a woman is about to give birth and you say I'm going to stop the child from coming out, then either the mother and the child will die or the child will come out, but you cannot stop it. So they try to stop it, but it cannot be stopped. It will emerge. It will come out because it is its nature to come out. Fitra knows how to give birth.
The purpose of Fitra is to keep giving birth and releasing butterflies into the heavens. Fitra is the midwife of God. The purpose of Fitra is to give birth to butterflies that go to paradise. When tabee'a sees now this child has been born and I cannot stop it. What is the next logical step? I couldn't stop this child from being born. So now I stop it from maturing. I stop it from realizing that I am tabee'a. And I wanted to think it is Fitra. So now when this child of Fitra within me that has been born is crying for the milk of democracy? No, let me rephrase that. When the Fitra within me is crying for the milk of freedom, I stick the pacifier of Western democracy in its mouth and I say, suck on this for a bit.
Now my Fitra begins thinking, Hmm, this looks like freedom, so let's suck on it for a bit. That goes on for a bit. Then I say, wait a minute, there is no milk of freedom coming out of this. In fact, this smells of hypocrisy and double standards. I don't like this. So the baby of Fitra cries, it throws out that pacifier. Now it starts crying for the milk of justice. So we stick another pacifier of human rights.
We stick another pacifier of fighting against terrorism, and the child keeps sucking, keep throwing that keeps crying. However, beware, I do not have to remind you how easy it is to get addicted to a pacifier. If you have children in the house and you have taught them to suck on a pacifier, it is not easy to wean them off that. So once we have been addicted to physical pleasure, to comforts of the flesh, we will stop asking our Fitra will stop asking for the milk of freedom and justice because we are addicted to the pacifier.
That is why when I am used to living in this society and I look at the rest of the world and I say I have clean water the rest of the world does not have, I have utilities, the rest of the world does not have electricity, 12 hours a day. I have high speed internet. The rest of the world does not have this. Why rock the boat? I have health care. You notice this is all material, this is all physical. Why question where my government is spending money outside. Why talk about freedom and democracy. Because I'm addicted to specify it. It is pretending to be Fitra, it is pretending to be human rights. But my Fitra knows that this is not right. But I don't want to change it because I am comfortable. If I do that now, I might have to live without electricity, I might lose my Internet, I might not have as much water as I want. They may have to be some chaos and upheaval before this government changes and becomes Fitra oriented.
I want to address one final question and then come to an end, Inshallah. If Fitra is so hard wired in human beings that it always comes out, why then is it so difficult for Fitra to dominate tabee'a? Why? The first answer is that Fitra is constructive. Tabee'a is destructive. Construction requires effort, construction requires coordination, construction requires patience, destruction does not require any of this. It is easy to do. It is easy to get addicted, but it is very difficult to come out of that addiction. Look at this in your own experience, constructing a building may take months, but demolishing the building is very quick. Even when you're playing with your child at home, play with them with those blocks ometimes the way I do.
Building that whole thing for me takes a long time. But when my little boy wants to destroy it, it just comes and knocks it. He doesn't need a lot of intelligence or logic or planning and the whole thing crumbles. Tabee'a is destructive, getting addicted is very easy. Coming out of it is difficult. This is why Fitra struggles to dominate tabee'a, that is one thing. The other thing is that tabee'a is in our physical sense, natural, because we live in a physical cage, in a physical body, in a material world.
And we have been with the tabee'a from birth. Fitra requires training fitria requires maturity. To give you an analogy for this, it is like speaking and reading. Speaking comes naturally to children. Living with you they learn how to speak. Reading does not come like that. You have to teach them to read. Children until the age of seven or eight years old, they learn how to read and then they read to learn.
Above me here there is Arabic calligraphy there is a verse of Qur'an. If you do not know how to read Arabic, you can stare at this for 20 years you will still not know what it says. But if I was to start talking to you in Arabic again and again and again, after a while you will begin making out some words and in time you will learn enough to get the gist of what I am saying. Tabee'a is like speaking, it comes to you naturally. Fitra has to be trained, it has to be taught. The reins have to be taken into the hands.
Yet despite that, the miracle of Fitra is this that when it comes about tabee'a a has to vanish because tabee'a is like a dark room. Fitra is the light that comes in and fills the dark room. And that is why the Qur'an says in Suratul Isra', chapter seven, verse 81, "Wa qul ja'al haqq wa zahaqa batal inna bateela kanna zahuqa" (7:81), 'tell them when truth comes, falsehood has to vanish, because falsehood is a thing that is bound to perish, it is bound to vanish'.
It is this insan's foolishness that he does not realize you cannot destroy Fitra. You cannot mask tabee'a as Fitra and fool people. Sooner or later they will wake up and they will overthrow you, whether you are Fir'awn or you are other than that. Do you not see how the snake, the, the stick and the staff of Musa always swallowed the serpents of the magician? Fitra will always swallow tabee'a. It is only a matter of when, not a matter of if. We stop here for tonight, inshallah and then we continue tomorrow night. If you can recite salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa 'aali Muhammad, wa ajji 'l-farajahum]
Why do you think King Yazid, the caliph Yazid, the Amir al-Mu'minin of the Wahhabis, Yazid, the ruler of the Muslim empire, Yazid. He is lost in history today. No one knows about him. Do you know where his grave is? Some say his grave is a garbage dump, some say it is a toilet, some say it is a furnace.
But ghareeb Husayn, madhlum Husayn, go to Karbala and see, go to Karbala and see he has become the Ka'ba of people's hearts. He is the Ka'ba of lovers. Show me a man that has been born that has gone to Karbala and wanted to come back. That said, I am tired. I want to leave Karbala. Show me a man who went to Karbala, came back and does not want to go again. And I mentioned this in my Jum'a khutba. There are people who have gone for Hajj that will come back and tell you next time I will go for 'Umra, I will not go for Hajj.
But there is yet a man to be born who will tell you I have gone to Abu Abdullah and I do not want to go again. Why? Because the love for Husayn is fitri, it is wired in you, it is not instinct in the animal sense and this is in halees. Our imams have said to us that oh our Shi'as, you do not have to convert people to us. Just introduce us to them, let their Fitra speak. They will come to us. You do not have to convert anyone by Allah and them become a Shia. If they are Fitra is awake, just show them who is Husayn? Who is Husayn? They will say, I love Husayn. I want Husayn.
Tonight is the 9th of Muharram. And we have gathered here tonight to remember Husayn's son, Aliun Akbar, the shabeeh of Rasul Allah, sallallahu 'alayhi wa aali wa sallam. Who was Ali Akbar?
It is said he looked so much like the Prophet, so much that after the passing away of the Messenger of Allah, when people would come to Medina out of curiosity and say, what did my Rasul look like? What did Nabi look like, they would point to Aliun al-Akbar and say, look at him, you have seen Rasul Allah. In our fourth Imam, alayhi assalam, says somebody asked him, Ya ibna Rasul Allah, out of all the shuhada in Karbala, who's museeba was the most difficult for Husayn.
And the Imam cried and said, My brother Ali Akbar museeba was the greatest on Husayn. Undoubtedly, and I will prove it to you tonight, that the way Husayn went to the body of Akbar and cried, he did not go to any shaheed. Hameed ibn al-Muslim has said that by Allah, the manner in which Husayn cried for Aliun al-Akbar he did not cry for anyone. He raised his voice so loudly that the enemies were crying. He was very, very special to Husayn, very special Husayn.
On the way to Karbala, Imam Husayn, alaihim asalam, had a dream in which he heard a voice, somebody was saying that this qafeela is going towards shadat, it is going towards martyrdom. He told this dream to his son, Aliun al-Akbar. Look at how he had raised this son. He only asked one question to his father, Husayn. He said, Ya Abata awalasn 'ala haqq, are we not on the haqq? Are we not on the truth? He said, Bala ya abunaiya, ndeed, we are on the truth. He said, idhan lan wa balee, in that case, we do not care whether we pounce upon death or death ponce's upon us.
This is Aliun al-Akbar. On the day of Ashura, when Imam Husayn, alaihim assalam, wanted to do ithmam al-Hujja, when he wanted to fulfill his duty towards the ashqeeya and the time of fajar came he said, My son Ali give the adhan because not only do you look like the Prophet, your voice is like Rasul Allah. Let them hear the voice of the Prophet doing adhan so that they have no excuse. How difficult it must have been for Zaynab and Layla to hear that adhan of Akbar on the day of Ashura. It must have remained etched in their memories for the rest of their lives.
And all this you that came to Husayn asking for permission and Husayn said no to them, but for Aliun al-Akbar, because he was his son and according to many reewayat, he was the first or one of the first ones from Banu Hashim, Husayn himself told his son: takaddam ya bunaya, go my son. But before you go, go and bid farewell to Zaynab. Go bid farewell to your mother. Go bid farewell to your aunts.
Hamid ibn Muslims says that the women took Akbar into their tent. He says when Aliun Akbar was trying to leave, it was as if a janaza was leaving. Why? Because he said every time the tents would open up, it would close again. Every time Aliun Akbar tried coming out, Sakina would pull him back and said, Wait one more time my brother Ali. Every time he tried coming out, his mother would pull him back and hug him once more, every time he tried coming out, Zaynab would come pull back in again. My son Ali, let us zayarah of Rasul Allah once more. When Ali Akbar came out, Husayn, Husayn tied an 'amama on the forehead of his son. He kissed his forehead. He said, Go, oh, my son Ali. Go forth into the battlefield.
Aliun Akbar set out. He started heading out. As he began heading out, we are told. Husayn began crying. He raised a finger towards the heavens. He said Allahuma ishhood 'ala ha'ula il-qawm fa qadbaraza ilaihim ashbahoom an-nas khulqan wa khalqan wa manteeqan bi Rasulika. Wa kunna idha shtqna ziyaratan Nabiyika nadharna ilay, my lord bear witness against these people for now goes before them a man, now before them goes a young man who is an exact replica of your Messenger. He looks like him, his character is like him, he speaks like him. My Lord, when I wanted to do ziraya of my grandfather Rasul Allah I used to look at my Aliun Akbar.
Aliun Akbar comes into the Maidan. He begins to recite his rajiz. He begins to show them that in his vein, rage is the blood of Ali ibn Abi Talib. He begins saying to them, ana Aliun ibnu Husayn ibnu Ali. Nahnu labaytullahee alwala bin Nabi. Tallahee la yahkimu feena ibnu da'ee. Adreebu bi saifee wa hamee 'an abee. Darbun hulabin Hashieeyan 'alawee! And he begins fighting. The enemies begin panic. One after the other they start fighting. According to somebody ruwayat he kills almost 120.
At one point 'Umar Ibn Sa'd sends a champion from his army to fight. Husayn looks and sees. His son is thirsty, his son is hungry, the men before him is massive. He sends a message back. He says, Tell the mother of 'Ali to pray for my son. Laila goes into the khaiyam, she raises her hand, ya min rad Yusuf ila Ya'qub ridda illaiya waladee, oh you who return Yusuf to Ya'qub let me see my Yusuf once more.
Aliun al-Akbar returns once more, he comes to his father, Husayn, Abata, Abata, did you see the kind of jihad that Ali did? Did you see the kind of jihad your Akbar did? Marhaba, marhaba my son. Aliun al-Akbar says to him Abata, al-atash kad katlanee wa thiklu hadeed kad hadanee wa hal shurbatee min ma'? Baba, thirst has killed me, this sword is proving heavy on me. If only I could get some water, Abata I would show these enemies how I fight for Allah today.
Husayn, Husayn begins to cry when my son finally asks me for a favor like water I cannot give him. He gives his ring to his son, Aliun al-Akbar. I put this ring in your mouth you will have some relief from your thirst. Go, my son. Now my grandfather love will quench your thirst. Go my son. Now my father Ali will give you water. Akbar gets on the horse again. He begins to head out. As Akbar is heading to the Maidan for the last time he hears somebody falling behind.
When he turns, he sees his own father is running behind him. Baba you have already given me permission for jihad. Husayn says, yes my son, Ikshafu ibn side awalad, you would know how difficult it is for me to let go of you oh Akbar. My son, Ali, as you go out into the battlefield, keep turning back and looking at ghareebu Husayn. I still wish to do ziyara of my jed Rasul Allah. Ali Akbar goes and begins fighting again, Akbar begins doing jihad.
A man by the name of Murra bin Munqin stands up. He says, the sins of all the Arabs to be on my shoulder if I do not grieve his father this day. He brings a spear and pierces into the chest of Akbar. Aliun Akbar removes the spear, the blade remains on his chest. A man comes and hits you on the head the fountain of blood erupts from Akbar's head. Akbar leans forward and holds the neck of the horse. The horse is covered and blinded with the blood of Akbar. It runs straight into the enemies. Fa qata'uhu irban irba, they begin hitting him with the swords from all sides.
Aliun al-Akbar falls calling out, Abata, 'alaikum minnee assalam. Ajreekum 'ala Allah, Ajreekum 'ala Allah. When Aliun al-Akbar falls to the ground, a thought crossed his mind, a thought crossed his mind. I asked my baba for water. Perhaps he's still crying that Akbar asked me for water and I couldn't give him. He called out again. Abata, hadha jiddee, Rasul Allah hidda saqanee. La adhnu ba'dhahum abada. Baba Rasul Allah is here, he's has given me water. Baba, Akbar is not thirsty any more. Ajrakum 'ala Allah. Darawi says, I saw Husayn, I saw Husayn. Sometimes he was standing and walking a little bit. Then he would sit down, then he would stand a little bit, then he would sit down. He would be saying 'Ali, Ali, Qatal Allahu qauma qataluq, my son, Ali, now I kill the people who killed you. Darawi did not understand, Darawi do not understand. Husayn was not standing and sitting. Husayn was not well, but he kept fighting for the sands of Karbala.
'Alama Majlisi says when Husayn came to the body of his son Akbar, Husayn saw three things: the first thing that Husayn saw was that Akbar was breathing in pain on the hot sands of Karbala. The second thing that Husayn saw was that Akbar was holding something on his chest with his hand. The third thing al-Majilisi said the third thing Husayn saw Zaynab was already there standing over Akbar. Zaynab was there crying wa walada, wa 'Aliya. Husayn, ghareeb Husayn. Husayn took Zaynab back towards the khaiyam, go back Zaynab into the tent, Husayn, come to the body of his Akbar. Now the muarrekheen ride.
When Husayn went to the body of Hurr, he put the head of Hurr on his lap, when Husayn went to Habib, he put the head of Habib on his lap, when Husayn went to 'Awn and Muhammad and Abbas, he put their heads on his lap and sat with them. When Husayn went to Qasim, his body was broken, simply collected his Qasim and brought him back. But when Husayn came to Akbar inkabb 'alae, first he threw himself over Akbar then fi khaifa wadh'ak khadhdhala fa wadha Imam khadha 'ala khadha 'Aliun. Then he placed one of his cheeks on the cheek of Akbar then he hugged and cried, buneeya, buneeya. Ad-dunya ba'daka 'afak. Akbar, this world has lost all meaning to me after you.
Ajrikum 'ala Allah, ajrikum 'ala Allah. Aliun Akbar still life within him, he said, Baba my hand really hurt me on my chest. Husayn moved the hand of Ali. He saw there is a blade in the chest of Ali. The Arbab of 'Aza' say that every time Husayn tried to take the blade off the body of Akbar rose with the blade. These Arbab 'Aza' say, all the anbiya were in Karbala. I would say oh Noor your son was rebellious but you cried for him, turn your face, you will be able to see be able to see this now.
You were blindfolded yourself for Isma'eel, turn your face, you will not be able to see this now. Ya'qub, your Yusuf was alive, you could not bear it, turn your face, you will not see this now. Husayn put one of his knees on the hot sands of Karbala, he held Akbar down with the other, he took hold of the blade, he turned toward Najaf ya 'Ali madad!
When the blade came out the ruh of Akbar came out. Ajrakum 'ala Allah. Husayn sat beside his son 'Ali, he began saying, Bunaiya, la qadee starhta minhum min dunya wa ghammya, my son you have rested from worries and the sorrows of this world. Wa baqeeya abuka fareedun waheeda, but your ghareeb father is left all by himself. Husayn stood up, ghareeb Husayn. He tried to lift the body of Akbar. He couldn't lift the body of his son. He turned to his, the khayam, oh children of Banu Hashim, come and help madhlum Husayn. Wallahi la taqatalee luhim 'amya. By Allah I cannot carry the body of him anymore. Akbar came to the khaiyam. Zaynab threw herself on Akbar, wa 'Aliya, wa Akbara, wa Husayna, wa madhluma. Matam al-Husayn.