FROM SOUTH AFRICA TO YEMEN - SERVANTS OF RAHMAN SHUN FALSEHOOD

Jummah Khutbah delivered by Maulana Syed Aftab Haider on the 6th of July 2018 at the Ahlulbait (AS) Mosque Complex, Ottery, Cape Town.

After imploring Allah (SWT) to send his choicest blessings upon Nabi Muhammad (SAW) and his pure immaculate Ahlulbait (AS), we shall continue with the discussion of the Servants of the Beneficent, as described in chapter 25 of the holy Quran.

Our topic for this week is that the true servants of Allah (SWT) are never false witnesses, whether it be publicly or privately. 

Verse seventy-two describes the ninth important attribute:

“And those who witness no falsehood, and when they pass by what is vain, they pass by nobly.”

This verse highlights two qualities – not only do these servants refrain from false testimony, but they abstain from vain activities as well.

The “Zoor” spoken about in this instance refers to the unjust, invalidated reasons an individual may use as a witness. This attribute is two-dimensional, as it has judicial and personal consequences.

FALSE TESTIMONY IN THE EYES OF THE COURT

These special servants of Almighty Allah (SWT) refrain from speaking about that which they have no knowledge of, nor do they lie. This sin itself is so destructive, that Allah (SWT) has mentioned it alongside polytheism in Surah Hajj verse 30:

“Therefore avoid the filth of the idols and avoid false speech.”

The Prophet (SAW) said with regards to this: “Whoever gives a false testimony against a Muslim man, or against a disbeliever who is respected in the state, or against any human being in the court of law, his tongue will be locked (muted) on the day of Qiyamah, and he will be placed in the lowest degree of hell along with the hypocrites.”

This is extended to our day-to-day interactions as well, and is not limited to the walls of the courtroom. When we speak about others in an accusatory and incorrect manner (tohmah), we include ourselves in the category of this sin. Imam Sadiq (AS) has said: “If a believer was accused by his brother, his Imaan dissolves like salt in water.” This shows that if this malady is left unattended to, it can lead to our complete rejection of faith.

When a disbeliever dies, the traditions describe the difficulty that he will experience at that time. Someone enquired from the Prophet (SAW) about whether there will be individuals from amongst his ummah that will face the same scenario. He replied affirmatively, saying that three groups will undergo this very same torment: 

1. An oppressive ruler
2. The individual who eats the assets of orphans.
3. The one who gives a false witness

It is effortless to accuse people of a variety of sins, and therefore the Quran has been extra-sensitive when we label individuals or entire groups of people. 

There was friend of Imam Jafar Sadiq (AS) who used to accompany him very often. One of the slaves of the Imam (AS) from India was also present. The friend of Imam Sadiq (AS) needed some water, and addressed the slave as such: “Oh son of adultery, where are you? Bring me water!”

Imam (AS) became upset, and said: “Glory be to Allah! How can you accuse someone of being illegitimate with no knowledge?”

The friend responded by saying that the slave comes from India. Since there are only polytheists and disbelievers in that region, there is no Nikah or marriage contract and he therefore must be illegitimate.

Imam Sadiq (AS) replied by saying that each culture has their own manners of establishing the bond of marriage, and Islam respects this. This respect stems from respecting their criteria for marriage, not necessarily ours. Since he was born out of a bond of marriage that is respected in Islam, he cannot be considered as a child of adultery. Imam Sadiq (as) then ordered him to leave, and never allowed him back into his house. 

This short anecdote illustrates our point. An unfair accusation levelled against any individual, regardless of their cultural background, remains deplorable in the eyes of Allah (SWT).

FALSEHOOD IN OUR PERSONAL LIVES

Another point of attention that exegetes have explained is the meaning of “witnessed.” Not only are we instructed to refrain from false testimony, but the mere witnessing of haraam on its own is also problematic.

In Surah Nisaa verse 140, Allah (SWT) instructs us:


“When you hear the revelations of Allah being disbelieved and made mock of, do not sit with them until they engage in some other discourse, otherwise you would be like them. "

The point of concern is that we will become like those individuals. Being part of such a gathering is a form of endorsing that action, and hence the sharia takes a strict stance on such meetings.

A simple example of this is that we are unable to sit at tables where alcohol is being served. Even though we encounter this frequently in our working lives, it does not mean we should compromise on our values.
Imam Musa al Kadthim (AS) has been recorded to have said: “Whoever has faith in Allah (SWT) and believes in the Akhirah, he never sits in a majlis where people backbite and swear.”

SECOND KHUTBAH

I would like to start the second khutbah by reiterating that the Servants of the Beneficent are never accusatory, whether it is towards individuals, communities or even entire nations. 

In order to achieve their aims, they never use inflammatory language against others. Sometimes we think we have a pure intention, that we are protecting Islam. Since our cause is truthful, we now have the permission to ascribe titles to whomever we please – irrespective if it is based on evidence or not.

Social media has made this even worse. We forward and spread messages without even reading them! We need to develop a mindset of verifying what we are informed of before spreading it to others as the Quran instructs us:

“O you who believe! If an evil-doer comes to you with important news, verify it, lest you should harm people in ignorance [out of haste in belief and making decision], and afterwards you become regretful for what you have done.”
(49:6)

Whatever we spread, whether it be by tongue or on social media, we will be accountable for it. 

UNITY DISPLAYED IN THE FACE OF DIFFICULTIES IN YEMEN

Over the past few weeks, we have heard of calls for unity as well as against it. The current scenario in Yemen serves as an interesting example with regards to this topic.

While the continuous bombardment of the Saudi-led alliance in Yemen continues to worsen the humanitarian situation, this same alliance had started an operation on the port of Hudaydah. This is the only port which currently serves as the entrance point for humanitarian aid.

What is the aim of such a policy? Either starve to death – or surrender to our policy.

Five countries had agreed to fight in full force – namely Saudi Arabia, UAE, France, Britain, and the USA amongst others.   Sayed Hasan Nasrallah beautifully said that he wished he could be with the people of Yemen. While many accuse Hezbollah of involvement, Sayed Hasan says they would be the first ones to admit it, as it is a source of honour in his eyes.

Furthermore, this attack on Hudaydah was twofold. Firstly, to escalate the humanitarian crisis, and secondly to continue pushing the Shia Sunni paradigm. Hudaydah’s inhabitants are mainly Shaf’ie Sunnis, and this alliance had placed pressure on this group in the hope they would leave the Houthis isolated.
Instead the complete opposite had occurred. 

The Ulama of the Shaf’ie community released a statement, indicating that they would never surrender to occupation. They clearly showed that the discussion was never about a Shia-Sunni war, but rather the criteria was always about dignity and self-respect.

They stood firmly for their state sovereignty, and showed that their benchmark was truth over falsehood. Their insight was not blurred by the campaign of the enemies.