Ibrahim Hindy – Misguided Beliefs
AI: Summary ©
The speaker discusses common misunderstandings and fears that people will misunderstand speech, which is a rejection of myths and a rejection of the Qur Qau. The Qwork is a parable that understands everything and everyone has to choose what to accept and reject. The importance of following the Prophet's teachings and following the Sun waking is emphasized. The speaker also discusses the history of the Prophet servicing people and their behavior during the Qoverah period, and the importance of praying towards Jerusalem and Mecca.
AI: Summary ©
The Prophet ﷺ, he said to us, إِنَّ
مِنَ الْبَيَانِ لَسِحْرًا That indeed some forms of
speech is magic.
That there are some forms of speech that
are indeed magic.
What does this mean?
Magic as we all understand it, can make
something seem real that isn't real.
It makes like as though there is something
in front of you, you see it, you
think it's real but it's not real.
The magician cut someone and it appears that
they're cutting them in half.
They've split the body.
It looks like they did that, but in
reality they did not do that.
The magician makes it look like there's a
snake, and in reality there's not a snake
that is there.
So they make it seem like something is
true, but in reality it is not true.
The Prophet ﷺ, he tells us, إِنَّ مِنَ
الْبَيَانِ لَسِحْرًا He tells us some forms of
speech, rhetoric, is a form of magic.
Meaning the speech makes it seem like something
is real, and in reality it is not
real.
And if this was true at the time
of our Prophet ﷺ, it is far more
true today when people are getting their information
mostly from TikToks and from reels online and
on social media.
That a very flashy speech and good editing
can make it seem as though something is
real, and it is not real.
And it leads people down the wrong road
very often, where they start believing that something
in our religion is true when it is
not true.
And for some reason, most people, not all
people, most people, if someone were to give
them medical advice, they would want to know
the person is trained in medicine.
If they were giving them advice on building
something, they would want to know they're trained
as engineers.
But when it comes to Islam, when somebody
starts to speak, nobody cares to ask, are
they trained in Islam?
And so many are the people who are
talking, even if they don't have knowledge.
And our Prophet ﷺ, he said, سَيَأْتِي عَلَى
النَّاسِ سَنَوَاتْ خَدَّاعَاتِ That the people will come
across years that are deceitful.
يُصَدِّقُ فِيهَا الْكَاذِبُ وَيُكَذِّبُ فِيهَا الصَّادِقُ That the
liar will be believed, and the truthful person
will be disbelieved.
وَيُؤْتَمْنُ فِيهَا الْخَائِنُ وَيُخَوَّنُ فِيهَا الْأَمِينُ The untrustworthy
person will be trusted, and the trustworthy person
will not be trusted.
وَيُنطَقُ فِيهَا الرُّوَيْبِضَةِ And the Prophet ﷺ said,
الرُّوَيْبِضَةِ will speak.
The companions didn't understand the term.
They said, وَمَا الرُّوَيْبِضَةِ يَا رَسُولُ اللهِ They
said, what does this mean?
Who is الرُّوَيْبِضَةِ?
And the Prophet ﷺ said, الرَّجُلِ التَّافِحِ يَتَكَلَّمْ
فِي الْأَمْرِ الْعَامَةِ He said, the lowly person,
the lowly man, will speak about the general
affairs.
Meaning someone with no knowledge, with no training,
will speak about affairs that are beyond his
expertise.
And people are going to listen to these
people and follow them.
And this is especially true, and especially dangerous
when it comes to our religion.
And so in today's khutbah, I wanna speak
about some common deviances and heresies that are
spread sometimes online, on social media, in different
gatherings, that people hear them and sometimes become
affected by them in the time that we
have.
The first point is that we as Muslims
believe that the Qur'an is preserved by
Allah subhanahu wa ta'ala and was sent
as eternal guidance for mankind.
And that the Qur'an is the speech
of Allah subhanahu wa ta'ala and the
preserved speech of Allah subhanahu wa ta'ala.
Now this seems obvious and you think, what
Muslim doesn't believe this?
What Muslim can disagree with this?
But in reality there are many people who
claim they are Muslim but in one shape
or form disagree with this.
Even if they don't say so.
What do I mean by this?
Sometimes people will try to reinterpret the Qur
'an radically because they don't actually believe that
it is the preserved speech of Allah subhanahu
wa ta'ala.
So for example, some people will say the
Qur'an says that Isa alayhi salam was
born from his mother Maryam alayhi salam a
virgin birth.
He has no father.
Some people will hear this and say this
is impossible.
How can a woman have a baby and
she is a virgin?
So they will say, we have to reinterpret
this entire story.
We can't accept this fact.
Why?
Because they say it goes against modern science.
Science tells us this is not possible.
And so therefore because science contradicts the Qur
'an we have to reinterpret the Qur'an
completely.
In reality what this is, it's called scientism.
Where it's not that we are utilizing science
to understand the world better.
No, no, no.
This is about believing in science as a
religion.
Believing that science must explain everything.
And that if there isn't a scientific explanation
then that thing cannot be true.
This is a faith position.
Someone who says this is believing in something.
And they're putting this belief over the belief
of the Qur'an.
The idea of saying science is what arbitrates
the truth.
Science is what tells us what is true
and what is false.
This is not a scientific statement.
It's a religious statement.
Because the reality is science cannot decide the
truth.
Many aspects of truth are outside of the
scope of science to begin with.
Science can tell you for example how the
world functions.
It cannot tell you why the world exists.
The why is outside of the function of
science.
Science can't talk about it.
It can tell you how it works, can't
tell you why it exists to begin with.
Likewise science cannot tell you what is moral
and what is immoral.
What is good and what is evil.
Is this a good thing to do or
an evil thing to do?
Science can't tell you that.
This is outside of the scope of science.
And we all understand morality is a reality.
There is such a thing as moral actions.
But this is again outside of science.
Likewise science cannot tell you or cannot make
sense of choice.
Do people have choice?
Do we choose what we do?
Is there free will or is everything determined?
Science cannot make sense of this.
And that's very important when we talk about
miracles.
Because what is a miracle?
A miracle is a choice an action of
a non-human.
For us Allah subhanahu wa ta'ala where
He intervenes in the natural order of things.
Things naturally work a certain way but there
is a choice being made by a non
-human to change it.
Science cannot deal with miracles at all.
It's outside of the function of science.
And so when people say science has to
arbitrate what is true, what is real and
what is false this is a religious perspective.
They have a religion in science.
It's not a scientific perspective.
And so when they read the verses that
Ibrahim a.s took the birds and cut
them up and put them on the different
mountains and then they all reformed by the
command of Allah subhanahu wa ta'ala they
say, no we can't accept this.
Why?
Because it goes against their predetermined belief.
Their belief in a conception of materialism in
science.
Likewise this brings us to the idea of
evolution.
And that of course there is a lot
to say about evolution and natural selection.
Some of it we have no problem with.
Some of it we can accept no issues.
But we believe that Adam a.s is
our father.
Because the Qur'an told us he is
our father.
And we believe that he was fashioned by
Allah subhanahu wa ta'ala.
And we believe he was created in the
heavens.
And he was brought down to the earth.
These are beliefs we have.
And so when people look at this and
they look at the theory of evolution they
say this doesn't exactly fit.
They want to reinterpret the Qur'an.
And say what the Qur'an is telling
us is not real.
What the Qur'an is telling us are
fables.
Are myths.
It's just for us to learn a lesson.
It's not meant to be a real story.
And this is a rejection of the Qur
'an in an attempt to reconcile with their
pre-existing beliefs.
And they may even say to us, look
the Christians and Jews do the same thing
with the Torah and the Bible.
They say, oh these are not real stories.
They're just fables for us to learn lessons.
Allah subhanahu wa ta'ala tells us in
the Qur'an أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضِ
Do you believe in some of the book
and disbelieve in some of it?
Allah subhanahu wa ta'ala is asking you,
are you believing in some of this Kitab
and rejecting some of it?
What made you, what made us be the
judges of what parts of the Qur'an
to accept and what parts to reject?
Have we made ourselves God above Allah subhanahu
wa ta'ala?
That we choose what to accept and what
to reject?
Allah subhanahu wa ta'ala says, أُدْخُلُوا فِي
السِّلْمِ كَافَةً O you who believe, enter into
Islam completely.
You don't decide which parts of Islam you
take and which parts you don't.
And by the way, this whole claim of
these people who believe they are progressive, they
are so smart, and we're so behind, this
is the exact same thing Quraysh used to
say.
يَقُولُ الَّذِينَ كَفَرُوا إِنْ هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ
Quraysh used to hear the words of the
stories of the Qur'an, some of them
used to say, these are fables of the
past.
And now they're saying the same thing.
And again they say, the Christians and Jews
do the same thing.
But the Christians and Jews have to do
that.
They have to pick and choose.
Why?
Number one, their book contradicts itself.
So they cannot accept all of it.
They have to reject some of it.
Because logically they can't accept all of it.
For us, the Qur'an does not contradict.
Anything that is an apparent contradiction, we can
easily reconcile.
The second point is they don't know where
the Torah and the Bible came from.
They don't know the authors.
The Bible never says, this is the Bible.
The Bible never says, this is a book.
Why?
Because the Bible is different writings from different
people in different places, and they gather them
together.
The Qur'an tells you over and over,
this is the Qur'an.
It's self-referring.
It's referring to itself.
Because it understands, the author understands, this is
one book.
The Bible doesn't have this.
Right?
They don't know the authors of the Bible.
So they can pick and choose.
We don't have this.
The Qur'an, we know where it came
from.
We know it's preserved.
وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثَ Who is more
truthful in speech than Allah subhanahu wa ta
'ala?
Allah does not lie.
He does not deceive.
Many places in the Qur'an, Allah subhanahu
wa ta'ala tells you, Allah has given
you a parable.
So when Allah wants to tell us a
story, that is not real, for us to
gain lessons, He tells us this is a
parable.
Last Ramadan, we did a whole series on
parables of the Qur'an.
When Allah wants to tell you this story
is not true, He tells you it's a
parable.
But when He told us the story of
Adam, when He tells us the story of
Noah, when He tells us the story of
Ibrahim, He doesn't tell us it's a parable.
He tells us it's real.
And so we can't just come and decide
something is a parable that is not a
parable.
And Allah tells us, the Qur'an, He
sent it to us, بِلِسَانٍ عَرَبِيٍّ مُّبِينٍ It
is in a clear Arabic language.
Everybody can understand it, it's clear.
It doesn't have deep obscure meanings that nobody
can understand.
Yes, we need knowledge to extract halal and
haram, but anybody can read the Qur'an
and understand the moral lessons of the Qur
'an.
The second point, which is fundamental, which we
have to understand.
Allah subhanahu wa ta'ala didn't reveal the
Qur'an to no one.
He didn't reveal the Qur'an to nothing.
It's not like people were walking in the
middle of the woods and they found a
book there and started reading it.
Allah sent the Qur'an to Rasulullah ﷺ.
He sent it to someone, to al-Mustafa
ﷺ.
And he made that someone a role model
for us.
We cannot be Muslim and worship Allah subhanahu
wa ta'ala without believing in the Messenger
of Allah ﷺ.
Even the phrase, لا إله إلا الله we
learned it from the Prophet ﷺ.
There cannot be لا إله إلا الله without
Muhammad Rasulullah.
These two have to come together.
Now you might say, what Muslim doesn't follow
the Prophet ﷺ, doesn't believe in the Prophet
ﷺ.
Many do.
They may not say that but in fact
they do.
They say, we accept the Qur'an and
we don't accept the Hadith.
And this in effect is trying to believe
in Allah and not believe in the Messenger
of Allah ﷺ.
They reduced the role of the Prophet to
simply someone who received the Qur'an and
gave it and that's it.
He has no other role.
He's just a delivery man.
He's just the mailman.
That's it.
That he wasn't meant to be a role
model.
That he wasn't meant to be someone that
we look to and understand how to understand
the Qur'an and how to follow the
Qur'an.
And yet throughout the Qur'an in over
a hundred verses, Allah subhanahu wa ta'ala
tells us to follow the Prophet ﷺ.
وَمَن يُطَعِ الرَّسُول فَقَدْ أَطَاعُ اللَّهِ Allah says,
whoever obeys the Prophet, obeys the Messenger has
obeyed Allah.
فَلْيَحْذَرُ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَن تُصِيبُهُمْ فِتْنَةً
أَوْ تُصِيبُهُمْ عَذَابٌ أَلِيمٌ Allah says, let those
who are descending from His orders, the orders
of the Prophet ﷺ, beware lest a painful
punishment comes upon them or a fitna comes
upon them.
Allah is warning a punishment against whom?
The ones who don't listen to the Prophet
ﷺ.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُكَ فِي مَا
شَجَرَ بَيْنَهُمْ Allah says, by your Lord He
swears an oath, they do not believe, you
cannot have iman, whom?
The ones who do not make the Prophet
the judge between their affairs and do not
follow what the Prophet ﷺ is telling them
to do.
فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَإِلَى
الرَّسُولِ If you disagree about something, go back
to Allah and His Messenger.
Ibn Abbas says, this ayah is telling you
follow the Qur'an and the Sunnah.
The Qur'an itself, the Qur'an itself
also tells us in many different ways that
there are two revelations.
There's two revelations, the Qur'an and the
Sunnah of the Prophet ﷺ.
So for example Allah ﷻ says, وَذْكُرُوا نِعْمَةَ
اللَّهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ
He says, remember the favor of your Lord
and what He sent to you, the wahi,
the revelation, what He revealed to you of
the kitab, the book, وَالْحِكْمَةِ the wisdom.
These are two different things.
Because He says one and the other.
They are two different things.
The kitab we know is the Qur'an.
What is the hikmah?
It is the teachings of the Prophet ﷺ.
Because Allah tells us in another verse, وَيُعَلِّمُهُمُ
الْكِتَابِ وَالْحِكْمَةِ that the Prophet is teaching them
the kitab, the Qur'an, and the hikmah.
He is teaching them the sunnah.
Likewise, the Qur'an, there is a hundred
different examples I can give you.
But just one example.
The Qur'an is referring to another revelation.
Where?
For example, in surah al-Baqarah, when Allah
talks about the change of the qiblah.
So Muslims were praying towards Jerusalem, now they
are praying towards Mecca.
Allah tells them to pray towards Mecca.
Then Allah ﷻ says, وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي
كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَن يَتَبِعُ الرُّسُولِ مِمَّن
يَنْقَلِمَ عَلَى آقِبَيهِ Allah says, we did not
make the previous qiblah except to see who
would follow the Prophet.
Pay attention here.
Allah is saying, we are the ones who
gave you the previous qiblah.
We are the ones who told you to
pray towards Jerusalem.
Which verse in the Qur'an tells us
to pray towards Jerusalem?
There is no verse in the Qur'an
that tells the Muslims to pray towards Jerusalem.
Yet in this verse Allah is saying, we
are the ones who told you to pray
to the previous qiblah.
You understand here?
So Allah is referring to another revelation.
Where was that revelation?
It was the Prophet ﷺ.
He told the people, Allah is telling us
to pray towards Jerusalem.
And then verses in the Qur'an came
and said pray towards Mecca.
And Allah is saying, we revealed both of
these things.
So the Qur'an is telling you there's
two revelations.
The Qur'an and the Sunnah of the
Prophet ﷺ.
And the Prophet ﷺ in a hadith, he
predicts this situation will happen.
He says, يُشَكْ أَحَدُكُمْ أَن يُكَذِّبُنِي That there
will perhaps be a day where people will
disbelieve in me, reject me.
فَيَقُولُ بَيْنَنَا وَبَيْنَكُمْ كِتَابَ اللَّهِ They will say,
between you and me is the Book of
Allah.
فَمَا وَجِدْنَا فِيهِ حَلَالٌ أَحْلَلْنَا وَمَا وَجِدْنَا فِيهِ
حَرَامٌ حَرَّمْنَا And the people will say, whatever
we find is halal in the Qur'an,
we will make it halal.
Whatever we find in the Qur'an is
haram, we will make it haram.
And the Prophet ﷺ says, أَلَا إِنَّمَا حَرَّمَ
رَسُولُ اللَّهِ مِثْنَ مَا حَرَّمَ اللَّهِ He says,
indeed, the messenger of Allah has made haram
is the same as what Allah has made
haram.
Because he's not speaking of himself.
وَمَا يَنطِقُ عَنِ الْهَوَى He's telling us what
Allah is telling him.
So when he tells you something is haram,
it's the same as though Allah subhanahu wa
ta'ala has made it haram.
And one of the companions of the Prophet
ﷺ, Imran ibn Hussain, he heard someone later
on say this, that we're only gonna follow
the Qur'an.
And he said to him, إِنَّكَ لَا أَحْمَقْ
He said, you are...
basically, you are not intelligent in a more
rude way.
You are not intelligent.
He said, أَوَجَدْتَ فِي الْقُرْآنِ صَلُّوا الظُّهْرُ أَرْبَعَ
رَكَعَاتٍ وَالْعَصْرُ أَرْبَعَةٍ وَلَا تَجْهَرُ بِالْقِرَاءَةِ He said,
did you find anywhere in the Qur'an
that told you pray ظُهُر four rak'ahs,
and pray عَصْر four rak'ahs, and don't
recite out loud, and to pray مَغْرِب three
rak'ahs, and to recite in the first
two rak'ahs.
Did you find any of this in the
Qur'an?
No, of course you have to follow the
hadith, and the way of the Prophet ﷺ.
And it's illogical to say that the salah
was made up.
Because look at how generation after generation is
following it the same, and every corner of
the world people are praying the same way.
Clearly, prayer came from the earliest of generations.
It's illogical to say otherwise.
And so clearly there's instructions for it, and
it came from our Prophet ﷺ.
And a simple point, when Allah ﷻ tells
us, obey the Prophet, He must give us
the mechanism by which to obey the Prophet
ﷺ.
And the earliest of Muslims understood the need
to preserve isnad, the chain of narrations.
Because they knew Muslims have to know what
the Prophet ﷺ is teaching, in order to
be able to follow their religion.
So from the very beginning they were very
concerned about isnad, and about protecting the chains
of narration, so that the next generation would
be able to follow what the earlier generation
was doing.
So these are two points that I wanted
to mention today.
And the final point, the Prophet ﷺ tells
us, يد الله في الجماعة.
The hand of Allah is in the jama
'ah.
The majority of the Muslims, the consensus of
the Muslims, and of the scholars of the
Muslims is not gonna be in dalal, it's
not gonna be in misguidance.
The consensus of the ulema is never going
to be to reject the Qur'an, to
reject the hadith, and things like that.
The Prophet ﷺ is telling you, hold on
to the jama'ah, hold on to the
congregation, and this will keep you out of
most mistakes, and most big heresies.
Sticking to the jama'ah is something that
is going to protect us.
فَأَقُولُوا قَوْلِ هَذَا وَاسْتَغْفِرُوا عَلَيْهِ وَلَكُمْ اَسْتَغْفِرُوا
إِنَّهُ لَفُورٌ رَحِيمٌ