The Friday sermon for May 15, 2026 (corresponding to 27 Thu al-Qi'dah 1447 AH) - Sayed Hashim Behbehani Mosque - Sheikh Ali Hassan Ghuloum - Kuwait

 

The 1st sermon:

The Moral Weight of Intent: Beyond Physical Presence

In a world increasingly focused on outward actions and digital footprints, the internal compass of human intention often goes overlooked. However, a profound teaching attributed to Imam Muhammad al-Jawad (p) offers a timeless psychological and ethical framework for understanding our moral responsibility: “Whoever witnesses an event and dislikes it is like one who was absent from it; and whoever is absent from an event but approves of it is like one who witnessed it.”

This principle challenges the conventional understanding of "being present." Life often thrusts us into negative environments—perhaps a group engaging in wrongful behavior or a situation where we lack the tools to intervene or the agency to leave. According to this wisdom, if your heart remains firm in its rejection and detestation of that act, you are morally absolved. In the eyes of higher ethics, your spiritual dissent renders you "absent" from the sin, regardless of your physical proximity.

Conversely, the inverse is equally powerful. You may be miles away from a negative occurrence, physically detached from the harm being done. Yet, if you harbor a secret desire to have participated, or if you find satisfaction in the wrongdoing of others, you have effectively crossed the threshold of participation. Your heart’s approval bridges the distance, making you a moral "witness" to the event.

The takeaway for the modern reader is clear: sincere intentions and deep-seated desires carry immense weight. They are not merely fleeting thoughts; they possess a moral value—either positive or negative—that shapes our character.

We must, therefore, be vigilant guardians of our inner wishes. To be casual with what we desire is to play with fire; our hidden aspirations are the silent architects of our future, and left unchecked, they may one day lead us into actions we will deeply regret.

 

 The 2nd sermon:

Faith and Science : Navigating the "Scientific Miracles" of the Quran

The Allure of Discovery
There is a recurring wave of enthusiasm among many when claims emerge suggesting that the Quran preceded modern science by over 1,400 years in discovering a specific physical or biological phenomenon.

The Reality of Scriptural Insight
To be clear, there is no denying that the Quran contains verses with profound scientific dimensions that were certainly beyond the reach of human knowledge at the time of revelation. For instance, the Quranic description of the origins of the universe—“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing?” (Al-Anbiya: 30)—and the structural role of mountains—“Have We not made the earth a resting place and the mountains as stakes?” (An-Naba: 6-7)—stand as striking examples of this depth.

The Perils of Over-Interpretation
However, we must address the significant degree of exaggeration and the numerous inaccurate claims that often circulate. This "rush to prove" can be counterproductive. When a scientific theory or data point used to interpret a verse is later proven wrong, it casts an unfair shadow of doubt upon the scripture itself. The backlash from debunked claims can negatively impact how the public perceives the integrity of the Quranic text.

To navigate this sensitive intersection with intellectual honesty, several critical points must be considered:

First: A Book of Direction, Not a Textbook
It is essential to recognize that the Quran is fundamentally a book of spiritual and moral guidance, rather than a compendium of natural sciences like physics, chemistry, or astronomy. Its primary mission is defined in its own verses: “People, a teaching from your Lord has come to you, a healing for what is in [your] hearts, and guidance and mercy for the believers.” (Yunus: 57).

When the text references scientific concepts—such as the aforementioned "joining and separating" of the cosmos or the detailed stages of embryonic development—it does so to serve a larger purpose of Hidayah (Guidance). For instance, after describing the creation of man from a small drop into a clinging clot and eventually into bone and flesh, the verse concludes: “So blessed is Allah, the best of creators” (Al-Mu’minun: 14). These references are rhetorical tools meant to stir reflection and faith, as evidenced by the recurring challenge: “Then will they not believe?” (Al-Anbiya: 30).

Second: Reinterpreting "Exposition of All Things"
There is a common misunderstanding of the verse: “And We have sent down to you the Book as an exposition for all things and as guidance and mercy and good tidings for the Muslims” (An-Nahl: 89). This does not imply that the Quran is an encyclopedia of every physical, chemical, or historical fact known to man.

The renowned scholar Allamah Tabatabai clarified this distinction, stating: “It is apparent that 'all things' refers to everything pertaining to the matter of guidance—the knowledge people need to find their way. This includes true knowledge regarding the Beginning (creation) and the Return (hereafter), noble ethics, divine laws, parables, and exhortations. It is an exposition of all these matters.”

Third: The Rush to Validate
There is a visible hurry among some to broadcast—or accept—claims branded as "scientific discoveries in the Quran" without first verifying the accuracy or depth of the information. This impulsivity is not limited to science but extends to linguistic claims as well.

Take, for instance, a widely circulated social media post advising believers to stop saying, "May Allah make Paradise his 'Mathwa' (abode)," arguing that the word Mathwa is exclusively linked to Hell in the Quran. The post suggested using "Ma’wa" instead, claiming it is the term reserved for Paradise. However, even a brief investigation reveals this claim is baseless. The Quran uses Ma’wa in reference to Hell: “For those, their Ma’wa (abode) is Hell...” (An-Nisa: 121), and uses Mathwa in a general sense: “...And Allah knows your movement and your Mathwa (staying)” (Muhammad: 19). While this is a linguistic rather than a scientific example, it perfectly illustrates the danger of spreading "facts" without rudimentary fact-checking.

Fourth: Accuracy vs. Attribution
Even when a scientific fact is undeniably true, a critical question remains: Is the verse actually talking about it? There is a noticeable laxity in attributing modern discoveries to specific verses without proper verification.

A prominent example is the verse: “Have they not seen that We set upon the land, reducing it from its borders?” (Al-Ra’d: 41). Following modern geographical discoveries—such as the shrinking of landmasses due to rising sea levels or crustal compression—some were quick to claim this verse was describing these specific phenomena.

Yet, had they paused to cross-reference the Quran, they would have found the meaning clarified in a similar verse: “...Do they not see that We set upon the land, reducing it from its borders? Is it they who will overcome?” (Al-Anbiya: 44). In context, the verse refers to the rise and fall of civilizations and the perishing of nations over time. Allamah Tabatabai explains: “The meaning is: Do they not see that the earth is diminished of one nation after another through extinction by Allah’s command? What, then, prevents Him from destroying them?”

This persistent misunderstanding often stems from overlooking a fundamental aspect of the Quranic text, which leads us to our next point.

Fifth: The Literary Dimension and Allegory
The Quranic text is inherently literary in nature, rich with metaphors and allegorical expressions (Majaz). Consequently, the intended meaning of a verse may not always align with its most literal or superficial interpretation, as seen in the previous examples. Failing to account for this rhetorical depth can lead to significant errors in understanding, often resulting in the imposition of a scientific dimension upon a verse where none was intended. When we treat poetic or metaphorical descriptions as rigid technical data, we risk stripping the text of its linguistic beauty and spiritual resonance.

Sixth: Misunderstanding Terminology
Furthermore, some attempt to employ verses to support specific claims while lacking a proper grasp of the underlying Arabic vocabulary. A classic example of this is seen in those who argue against the sphericity of the Earth by citing the verse: “And after that He spread it (Dahaha)” (Al-Nazi’at: 30). They mistakenly assume that the term Daho (spreading or leveling) negates a spherical shape. In reality, the term refers to the leveling and smoothing of the Earth’s surface to make it habitable and suitable for life—a description that describes the experience of the terrain rather than its overall planetary geometry.

Conclusion: A Call for Intellectual Caution

In summary, while the Quran undoubtedly references matters with scientific dimensions that were unknown at the time of its revelation, this should not serve as a license for us to hastily or loosely project modern scientific hypotheses onto its verses.

The natural and human sciences are, by definition, cumulative processes built upon doubt, trial, and error. Forcing religious scripture into a marriage with current scientific theories—claiming a verse "discovered" a specific fact centuries ago—is a high-stakes gamble that risks the sanctity of the Quranic text. Scientific convictions and paradigms shift over time; if a theory is discarded, the verse used to support it is unfairly brought into question.

Furthermore, this approach represents a fundamental flaw in methodology. By bestowing "sanctity" upon a scientific concept, we strip that concept of its critical essence and exploratory nature. Simultaneously, it reduces the holy text to a mere tool for validating preconceived notions, trapping us in a cycle of constant re-justification.

Therefore, the most intellectually honest position we can take in such cases is to treat these interpretations as possibilities rather than certainties—and only after ensuring that the Quranic text can linguistically sustain such a meaning and that the scientific data itself is accurate and well-established.