Suhaib Webb – The Masses Creed 9 Faith, War, & Freedom of Thought

We continue now discussing,

the incredible poem

line where he says something really, really important.

He says,

We said that what the Sheikh means

is that learning is the first obligation learning

comes before

What's the evidence for that? Well, the verse

right there in front of you, the 47

chapter of the Quran

verse number 19 Allah says

this word right here is really important because

it's an order and order is called emir

and we have another axiom you want to

remember this and I'm gonna teach you these

axioms insha'Allah

under usullufak insha'Allah

What that means is that generally,

an order leads to an obligation. So it's

not just saying learn like learn, it's saying

you have to learn

that As if to say learning

really is the condition

that has to be in place before someone

can properly

say And we've talked about how that learning

is a general learning, not a specific learning.

And we said that the idea that the

first obligation of any human being is to

think they cannot be coerced or forced,

into embracing faith, but it's something that has

to come from their own, because there's no

taqid in the usul, as you recall from

the last lecture.

There's no blind following in the fundamentals brings

about 4 questions. Number 1, how do you

and I interact with scholarship and knowledge?

Number 2 is

constant jihad are, like, Muslims

ordered by God to, like, force people by

enemies necessary

to accept Islam by the sword or with

the gun?

Number 3 is who is responsible? Number 4,

what do we say about those people who,

have never ever been exposed to Islam? Now

what we're gonna talk about today because we

already talked about the first one, how do

we interact

with scholarship and knowledge is, does Islam encourage

constant jihad?

Meaning, are we forced to go around and

make people become Muslim with a sword, with

terror? What we're seeing these

heterodoxical

irresponsible

idiots,

right, killing people in cold blood in the

name of Islam, Allahu Akbar,

or what the Islamophobes are telling people that

we as Muslims here

are out to conquer people until they become

Muslim.

Now there's a problematic text

that unfortunately people misuse a lot. And I

want you to remember something

that everyone has access to Dalil evidences,

but not everyone

understands

how to use daily.

That process of understanding is found in the

science called

philosophy of Islamic law. We'll talk about that

in the future. But I want you to

remember that first point, a dalil is not

enough. So when someone says says to you,

I have a dalil,

you know, are they qualified to use that

Dalil? Have they used it in the right

way? Today, we're gonna talk about that in

light of this hadith.

The hadith is related and imam al Bukharim

imam muslims

authentic collections

where the Prophet is reported to have said

had to yash had to Allah ilaha illallah

wa ana Muhammad and abduhu wahrasuluahu.

I was ordered to fight the people until

they testify that there's no God but Allah

and that Muhammad Sallallahu Alaihi Salam

is the messenger of Allah. Now let's quickly

walk through some interpretive discussions around that text

so that perhaps we can

help, you know, kind of remedy

this irrational interpretation, this wrong interpretation of some

within the Muslim community,

as well as the the madness of anti

Muslim bigots

and the Islamophobes.

There's 2 things I want you to think

about. Number 1 is

this word, Anas, is a general word, meaning

it's not restricted. It applies to everybody.

And and and number 3 is the context

of this text. There's a 4th thing.

Are there other texts

that explain it

That may restrict

this word people. Because there's no way that

you can understand this text to be literal.

Because if that was the case,

that means all people, then that would have

meant Abu Bakr, Aisha, or even the Muslims.

Right? So, obviously, this text has to be

restricted,

has to be interpreted. Let's talk about how

based on the principles of Islam. Number 1

is I was ordered to fight people,

right? That is, as I said, a universal.

Now,

oftentimes in Arabic, right? Universal terms are used

and I'll teach you those universal terms when

we study

but the meaning is not universal, the meaning

is specific. We say

The word for a universal text in Arabic

is

am. And in fact, there's a principle

in interpretive,

sciences

that

says,

meaning that a a a universal text

is restricted.

Right? A universal text is restricted. And Imam

Imu Wazir, a great scholar of says that

it is actually an obligation upon you when

you come across a universal text to make

sure that its application

is not restricted. For example,

let's say you take the 3rd verse of

the Quran, the 46th verse and try to

understand the word

people literally. You would completely misunderstand that verse

and misinterpret it. Allah says about

that he will speak to people from his

crib. Does it mean all people and NASA

or a certain group of people?

Allah says

in the 12th chapter of the Quran,

verse 46, wrote to Yusuf,

which says,

perhaps I will go back to Anessa,

to people,

and and and they will learn. Right? Does

it mean all humanity did that person in

prison was saying that Yusuf

come and speak to you and I, all

human beings, Or does it mean a specific

group of people?

What

and Allah says in Suratul Hajj, the 22nd

chapter, the 27th verse, then call

people to Hajj means every single human being

or does it mean a specific group of

people? So the same thing here in this

hadith of the prophet salaamah

that it is

I was ordered to fight people, but just

like in these verses here, people is not

a universal,

It is what the scholar said,

it is a universal term

that has a specific meaning. Now I want

you to pay attention to this golden rule

right here. And that is that anti Muslim

bigots and irrational jihadists interpret Islam

the same.

There's no restrictions.

Everything is

right?

And remember that because they have evidences, they

have Dalil,

but they do not have the rules of

interpretation.

Inshallah, the next

session together, we're gonna continue discussing this hadith

of the prophet

and some of the means to interpret and

make sure we interpret this text properly.