1 دمحلا ،ل دمحلا ل يذلا رمأ هدابع نأ عبتي قداصلا يملا ، نأو اوردحي نم ملك ءلهجلا يباتغلاو يقسافلاو ، هدمحن ىلاعت ،هنيعتسنو هركشنو ىلاعت هرفغتسنو ،هثيغتسنو ذوعن لاب نم رورش انسفنأ نمو تائيس ،انلامعأ نم دهي لا وهف دتهلا نمو للضي نلف دجت هل ايلو م ،ادشر دهشنو نأ ل هلإ لإ لا هدحو ل كيرش ،هل هل كللا و هل ،دمحلا ييحي ،تيميو هديب ،ريخلا وهو ىلع لك ءيش ،ريدق دهشنو نأ انديس و انلوم ًادمحم هدبع ،هلوسرو هبيبحو ،هيفصو غلب ةلاسرلا ىّدأو ةناملا حصنو ،ةملا يبنلا يملا يذلا هلسرأ لا ىدهلاب نيدلاو حلا ،ق اريشب اريذنو يب يدي ،ةعاسلا ىلص لا هيلع ملسو ىلعو هلآ هباحصأو نمو مهعبت ناسحإب ىلإ موي نيدلا . امأ دعب ! ايف دابع لا اوقتا لا قح هتاقت لو نتومت لإ متنأو نوملسم . اهيأي نيذلا اونماء اوقتا لا اولوقو لوق اديدس حلصي مكل مكلامعأ رفغيو مكل مكبونذ . مو ن عطي لا هلوسرو دقف زاف ازوف اميظع . اوقتا لا اميف رمأ اوهتناو امع اهن هنع رجزو After reflecting on the past week, and in particular what our Shaykh told us in his dars on Sunday night, I was struck by the realisation of how important it is to distinguish truth from falsehood. In the world in which we live, we are bombarded daily by information from so many different sources – from television media, print media, social media, conversations with colleagues, friends and family, lessons learnt from teachers and men and women of knowledge and learning. And this information is often contradictory, so how do we know who or what to believe. On what basis do we accept one account and reject another? The answer I realised is trust, and for that trust to be placed in the right place we have to recognise truth when we see it and distinguish it from falsehood. Thus the two keys to living in this world ‘alā bayyinatin min al-amr – with open eyes, clearly seeing the situation for what it is are ṣidq and amāna. How do we acquire those qualities? The answer is belief in Allah and His Messenger. On what basis do I say this? On the basis of the words themselves. The two principle Arabic words for belief are ịmān and taṣdīq – literally having faith or trust and affirming or recognising the truth. To have īmān is to place one’s trust in the one worthy of being trusted and to have taṣdīq is to see the truth when it appears in front of you. The purer one’s belief the more one places one’s trust in the right place, not in the wrong place, and the higher one’s capacity becomes for recognising the truth and being able to distinguish it from falsehood, no matter how reasonable the falsehood might appear and outlandish the truth. The best example of this is Sayyidina Abu Bakr, who received the epithet of aṣ-Ṣiddīq due to his unhesitating affirmation of the Prophet when told of his night journey, a journey so apparently ridiculous that the idol-worshippers thought that they had finally found the full-proof tool needed to persuade the Prophet’s followers to leave him. What was Abu Bakr’s response when they scoffed 2 and gleefully told him that Muhammad had claimed that he had travelled to Jerusalem and back in a single night? He said, “If he has said it then it must be true.” It did not matter to him what was said, only who said it. And the one who said it was aṣ-Ṣādiq al-Amīn – the truthful one who never lied, the one whose words, states and deeds could be absolutely trusted. The man who had never once in his life told a lie and never once in his life betrayed a trust. The one whose every word was accepted by even his enemies – except when it came to matters of the deen – and who was entrusted by them with their wealth even while they plotted his demise. Sayyidina Abu Bakr understood, and if we want to make sense of the world we live in and see which path to follow and which to avoid, which narrative to accept and which to reject, we must understand too. Not every source is equal – take only from the people of Allah and the inheritors of the rasul and from where they indicate. And as for the rest, take it with a pinch of salt. Do not make it the basis for your understanding of what is going on in the world. Most of those sources have a track record of getting it wrong, if not one of outright falsehood and misinformation. What has come to be known as fake news – whether fake in its entirety or simply misleading through careful omission and application of emphasis. Allah says, اَي اَهُيَأ َنيِذَلا اوُنَمَآ ْنِإ ْمُكَءاَج ٌقِساَف ٍإَبَنِب اوُنَيَبَتَف ْنَأ اوُبيِصُت اًمْوَق ٍةَلاَهَجِب اوُحِبْصُتَف ىَلَع اَم ْمُتْلَعَف َيِمِداَن the translation of which is, “You who have iman! if a deviator brings you a report, scrutinize it carefully in case you attack people in ignorance and so come to greatly regret what you did.” The aya above was revealed when a man reported that a group of people had left Islam and joined the enemy, but instead of attacking them, the Messenger of Allah sent a group of trustworthy people to check if the story was true. He did not automatically believe what he was told, especially given the source and especially given that it made accusations about fellow Muslims. And they discovered that what the man had told them was false. The people remained Muslim. We have to be careful. We must have discrimination and especially our default position with fellow Muslims must be always be to think the best. We must be quick to believe good things and slow to believe bad. Another example can be found in Surat an-Nur in the story of the slander told against our mother – for she was one of the Ummahāt al-muminīn – the mothers of the believers – ‘A’ishah. The lie was told and instead of doing what the Messenger did when he received the news from the fāsiq, a significant portion of the believers passed it on. And the lie came to be accepted in some circles as truth, and it created such bad blood among the people of Madina that old wounds reopened and old differences resurfaced and fitna reared its ugly head. Weapons were raised and battle lines drawn and disaster was only averted by revelation from al-Haqq, لْوَل ْذِإ ُهوُمُتْعِمَس َنَظ َنوُنِمْؤُلا ُتاَنِمْؤُلاَو ْمِهِسُفْنَأِب اًرْيَخ اوُلاَقَو اَذَه ٌكْفِإ ٌيِبُم 3 the translation of which is, “Why, when you heard it, did you not, as believing men and women, think well of yourselves and say, ‘This is clearly a lie’.” Allah caused this situation to occur to teach us a lesson. Do not take words on face value when their source is unknown or untrustworthy. Instead, think the best of your Muslim brother and consider what you have heard a lie unless and until it is proven otherwise. The situation is mirrored in what is happening today with Crown prince, Mohammed bin Salman of Saudi Arabia. From every direction, we are being spoon-fed a narrative about who he is and what he has done, in order to get us to perceive him in a certain way. And the propaganda offensive has proven effective, with even various Imams and Muslim bodies propagating it in their missives and to their congregations, instructing them – among other things – to boycott the Hajj. To abandon an obligation due to Allah to show one’s displeasure in one of His creations. They have taken the bait, hook, line and sinker, but even were what is being reported to be true, still that would not justify their acts. It would still be ghība – it would still be eating the flesh of one’s Muslim brother. Putting their trust in the wrong sources has led them down a dark path and away from the truth. Allah says, ْنِإَو ْعِطُت َرَثْكَأ ْنَم يِف ِضْرَلا َكوُلِضُي ْنَع ِليِبَس ِلا ْنِإ َي َنوُعِبَت لِإ َنَظلا ْنِإَو ْمُه لِإ َنوُصُرْخَي the translation of which is, “If you obeyed most of those on earth, they would misguide you from Allah’s Way. They follow nothing but conjecture. They are only guessing.” As Muslims, we are taughtto support our Muslim brothers and speak out on their behalf. Otherwise remain silent. As the Prophet said, نم ناك ُنمؤي لاب ِمويلاو رخلا ْلقيلف ًاريخ ْتُمصيْلِوأ “Let whoever believes in Allah and the Last Day say something good or remain silent.” We do not pass on the bad we hear of them, even if we know them to be true. Ibn Sirin said, اذإ َكَغلب نع كيخأ ٌءيش ْسِمتلاف هل ،ارذُع نإف مل ْدجت لقف : َلعل هل ارذُع ل هُفِرعأ “If you hear something about your brother, make some sort of excuse for him. If you are unable to find an excuse, then say to yourself, “Perhaps he has an excuse that I do not know about.” And certainly we do not when they come from sources that we know to be untrustworthy. Be very careful what you say, and always look to be in the company of the truthful. Allah says, اَي اَهُيَأ َنيِذَلا اوُنَمآ اوُقَتا َلا اوُنوُكَو َعَم َيِقِداَصلا 4 the translation of which is, “O you who believe have taqwa of Allah and be with the truthful.” Who are the truthful? They are the ones whose inward and outward are in tune, who do what they say and say what they mean. They are the people of Allah, the muttaqīn and the dhakirin. Heed their words and base your worldview on what they tell you. Do that and you will be safe and you will see the world for what it is. For you will see it not by the light of the sun or moon or lamps and street lights, but by the light of Allah and the light of His people. I would like to finish this first khutba with a dua of the Messenger of Allah that is the utmost importance for us in these times of unimaginable illusion and falsehood where nothing is at it seems. These times described for us by the Prophet with his words, يِتْأَيَس ىَلَع ِساَنلا ٌتاَوَنَس ،ُتاَعاَدَخ ُقَدَصُي اَهيِف ،ُبِذاَكْلا ُبَذَكُيَو اَهيِف ،ُقِداَصلا ُنَمَتْؤُيَو اَهيِف ،ُنِئاَخْلا ُنَوَخُيَو اَهيِف ُيِمَلا “There will come a time of great deceit when the words of liars will be believed and the words of the truthful will be rejected, a time when the faithless will be trusted and the faithful will be deemed untrustworthy.” That dua is, مهللا انرأ قحلا اقح انقزراو هعابتا انرأو لطابلا لطاب انقزراو هبانتجا “O Allah, show us the truth as true and make it our rizq to follow it, and show us falsehood as false and make it our rizq to avoid it.” لوقأ يلوق اذه رفغتسأو لا يل مكلو رئاسلو يملسلا نم لك بنذ هورفغتساف هنإ وه روفغلا ميحَرلا 5 دمحلا ل دمحلا ل بر ،يلاعلا دهشأو نأ ل هلإ لإ لا و هدح ل كيرش هل دهشأو نأ ًادمحم هدبع ،هلوسرو ىلص لا ملسو كرابو هيلع ىلعو هلآ ،هبحصو يعباتلاو يعباتو يعباتلا نمو مهعبت ناسحإب ىلإ موي نيدلا . امأ دعب ! اهيأيف نيذلا اونماء اوقتا لا ام متعطتسا اوعمساو اوعيطأو اوقفنأو اريخ مكسفنل . اي دابع لا مكيصوأ ايإو ي ىوقتب لا هتعاطو مكرذحأو يايإو نع هتيصعم هتفلاخمو . We talked about one aspect of what constitutes belief in the first khutba. In this second khutba, I would like to address a second equally important aspect, an aspect that is sometimes overlooked in these secularist times where faith is considered to be a matter for the inward, where belief is limited to the unseen and intangible – something that is thought or felt, a conviction in the heart. But that is not what īmān is. If it was, and there was no other component to it, then Shayṭān would be ranked among the highest of the believers, for he knows Allah exists and believes in him and accepts that His Messengers exist. But Shayṭān is not a believer because he is missing the vital component – action. The seat of īmān may be in the heart, but its expression is found on the tongue and on the limbs. And if any one of those three elements is missing, then a person is not a believer. This is the ijmā‘ of the people of knowledge of the Muslims. One of these great alims,Abu Zayd al-Qayrawani, said, ناميلا ٌلوق ،ناسللاب ٌصلخإو ،بلقلاب ٌلَمَعو ،حراوجلاب ديزي ةدايزب ،لامعلا صقنيو اهصقنب “Iman is words on the tongue, sincerity in the heart, and action with the limbs. It increases the more a person does good deeds, and decreases the less he does of them.” You will not find any of the great men of knowledge of the deen who exclude action from their definition of iman, for in reality, the inward and the outward are not separate, are not exclusive. What is to be found in the one indicates what is to be found in the other, and influences it. The Messenger of Allah indicated this reality in a famous hadith, known to most of you: لأ نإ يف دسجلا ةغضم اذإ تحلص حلص دسجلا هلك اذإو تدسف دسف دسجلا هلك لأ يهو بلقلا “In the body there is a lump of flesh which, if it sound and healthy the whole body is sound and healthy and if it is corrupt and diseased the whole body is corrupt and diseased. That lump of flesh is the heart.” And the reverse is also true as Abu Zayd al-Qayrawani indicated in his statement above. Īmān is active not passive – it is not something that remains immutable in the background 6 and colours your choices and your actions – it is your choices and actions. Allah describes what it means to be believer in Surat al-Muminun through a long list of actions, and the Messenger of Allah said, ناميلا عضب نوعبسو ،ةبعش اهلضفأف لوق : ل هلإ لإ ،لا اهاندأو : ةطامإ ىذلا نع ،قيرطلا ءايحلاو ةبعش نم ناميلا “Iman has seventy-something branches, the greatest of which is the statement, “There is no god but Allah” and the least of which is removing something harmful from the road. Shyness is one of the branches of iman.” This Prophetic definition of Iman includes words that are said, feelings that are felt and actions that are done, and these actions are not just what are normally termed ‘ibādāt but good action in general. Indeed, our Lord usually pairs good action – ‘amalun ṣāliḥ with belief. You may think this means they are separate, but that is not necessarily the case, for it is a common grammatical practice in Arabic to use wa in an explanatory manner or for clarification. In other words, what comes after the waw explains and clarifies what comes before. So man āmana wa ‘amila ṣāliḥan means ‘those who believe, that is to say, those who do right action’. The ayat does not list two components of success, but rather a single one – a belief that is activated. Allah says, اَمَنِإ َنوُنِمْؤُلا َنيِذَلا اَذِإ َرِكُذ ُلا ْتَلِجَو ْمُهُبوُلُق اَذِإَو ْتَيِلُت ْمِهْيَلَع َيَآ ُهُتا ْمُهْتَداَز اًناَميِإ ىَلَعَو ْمِهِبَر َنوُلَكَوَتَي َنيِذَلا َنوُميِقُي َةلَصلا اَمِمَو ْمُهاَنْقَزَر َنوُقِفْنُي َكِئَلوُأ ُمُه َنوُنِمْؤُلا the translation of which is, “The believers are those whose hearts tremble when Allah is mentioned, whose belief is increased when His Signs are recited to them, and who put their trust in their Lord; those who establish the prayer and give of what We have provided for them. They are in truth the believers.” Those who do – they are the true believers, those who say, but do not do – they are fooling no one but themselves. I am not saying that someone who leaves one of the actions of Islam is not a believer, but someone who completely abandons all practice and considers inward belief alone to be enough, is not of them. He may be classified as a Muslim due to his having uttered the shahādatayn, but he is no Mumin. It is harder to be Mumin than Muslim – to be a Mumin, your inward and outward must be in tune. Allah says, ِتَلاَق ُباَرْعَلا اَنَمآ لُق َل ْم ْاوُنِموُت نِكَلَو ْاوَلوَق اَنْمَلْسَأ اَلو ِلُخْدَي ُناَميِلا يِف ْمُكِبوَلَق the translation of which is, “The desert Arabs say, ‘We believe.’ Say, ‘You have not believed. Rather say, ‘We are Muslims,’ for belief has not yet entered your hearts.” Why is it so important to be Mumin – why is Islam alone not enough? Because it is only the believers who will 7 be able to set things rights – it is only the believers who can restore the deen of Allah. How does our Lord address the people of this umma in His Book? Does He say, yā ayyuha-l-ladhīna aslamū. No, rather He says, yā ayyuha-l-ladhīna āmanū – You who believe. Every command, every instruction, every recipe for success is addressed to the believers – they are the only ones who can deliver on what has been asked of mankind and they are the only ones who can set this world right. All attempts by anyone else, no matter how apparently good-intentioned, are doomed to failure. For our own wellbeing and the wellbeing of the world over which we have been made responsible, we must sync our outward with our inward and our inward with our outward and activate our belief in Allah with intentions, words and actions that correspond to what His Messenger brought. When a band of believers step together on that path, nothing can stand in their way. We ask Allah to grant us a full and activated belief; people who believe in Allah and His Messenger, say what they mean and do what they say; people whose inward and outward are pure, healthy and in sync; people who live as Muslims and die as Mumins, pleasing to Allah and wellpleased with Him. And we ask that Allah guide and protect the Guardian of the Haramayn and keep him safe from his enemies and foil their plots and machinations. And through him, we ask that Allah keep His deen safe and His people and give them the strength and hikma to endure and rise up to their rightful position on the Earth. We ask that Allah make His deen uppermost and the deen of kufr undermost and place us at the forefront of those who cause that to happen. َنِإ َلا ُهَتَكِئلَمَو َنوُلَصُي ىَلَع ،ِيِبَنلا اَي اَهُيَأ َنيِذلا ْاوُنَمآ ْاوُلَص ِهْيَلَع ْاوُمِلَسَو ًاميِلْسَت . َمُهَللا ِلَص ْمِلَسَو ْكِراَبَو ِهْيَلَع ىَلَعَو ِهِلآ ِهِبْحَصَو َيِعَمْجَأ . َضْراَو َمُهَللا ِنَع ْلا ِءاَفَلُخ َنيِدِشاَرلا يِبَأ ٍرْكَب َرَمُعَو َناَمْثُعَو ،ٍيِلَعَو نعو مأ ينمولا ةشئاع يتلا انرمأ لا يف ةروس رونلا نأ عفادن ،اهنع ْنَعَو ِرِئاَس ِةَباَحَصلا ،َيِعَمْجَأ ًاصوُصُخ َراَصْنَلِا ْمُهْنِم ،َنيِرِجاَهُلاَو ِنَعَو َيِعِباَتلا ِعِباَتَو ي َيِعِباَتلا ْنَمَو ْمُهَعِبَت ٍناَسْحِإِب ىَلِإ ِمْوَي ِنيِدلا . َمُهَللا ِدْها َةلُو ِروُمُأ َيِمِلْسُلا اَل َكيِضْرُي ِعاَبِتلَو ِةَنُس َكِيِبَن ىَلَص ُلا ِهْيَلَع ،َمَلَسَو ْتِبَثَو ْمُهَماَدْقَأ ىَلَع ِطاَرِصلا ،ِميِقَتْسُلا َأَو ْمُهْحِلْص اَي َبَر َيِلاَعْلا . َمُهَللا ْكِراَب ىَلَع ،اَنِخْيَش ىَلَعَو ،اَنِريِمَأ ىَلَعَو ِعيِمَج ِءاَرَمُأ ِءاَمَعُزَو َيِمِلْسُلا . َمُهَللا ْكِراَب ىَلَع َيِمِلْسُلا يِف ِهِذَه ،ِةَنيِدَلا ْمُهْقِفَوَو اَل ُهُبِحُت ُهاَضْرَتَو اَي َأ َمَرْك َيِمَرْكَلا . َمُهَللا َزِعَأ َملْسِلا ،َيِملِْسُلاَو ِلُذْخاَو َرْفُكْلا ،َنيِرِفاَكْلاَو ِرُصْناَو َنيِدِهاَجُلا يِف ِليِبَس ِلا . ْلَعْجاَو َكَتَمِلَك َيِه اَيْلُعلا َةَمِلَكَو ِرْفُكْلا َيِه ىَلْفُسلا . اَنَبَر اَنِتاَء يِف ْنُدلا اَي ًةَنَسَح يِفَو ِةَرِخلا ًةَنَسَح اَنَِقَو َباَذَع ِراَنلا . َنِإ َلا ُرُماَي ِلْدَعْلاِب ِناَسْحِلاَو ِءاَتيِإَو يِذ ،ىَبْرُقْلا ىَهْنَيَو ِنَع ِءاَشْحَفْلا ِرَكنُلاَو ،ِيْغَبْلاَو ْمُكُظِعَي ْمُكَلَعَل ،َنوُرَكَذَت ُرْكِذَلَو ِلا ُرَبْكَأ َو ُلا ُمَلْعَي اَم َنوُعَنْصَت . ْاوُموُقَو ىَلِإ ْمُكِتلَص ُمُكُمَحْرَي ُلا .Kh