SWISSCAST with Suhaib Webb

A focus on a main theme from the different parts of the Qur'an

he Unshakable Four: Islamic Core Concepts The Unshakable Four: A Study Guide I. Core Concepts & Wisdoms This study guide focuses on key Islamic principles discussed in the lecture, particularly how understanding Allah's attributes helps believers navigate life's challenges. A. Allah's Wisdom in All Actions: • Definition: The fundamental principle that every action of Allah, whether understood by humans or not, is rooted in perfect wisdom. • Impact on Difficult Times: ◦ Fosters patience and resilience in the face of loss, global issues (e.g., genocide), personal setbacks (e.g., not getting into a desired program). ◦ Encourages reflection on the potential hidden good in seemingly negative outcomes (e.g., "sometimes we want something it doesn't happen and we realize you know what that was better for me"). • Examples: ◦ Prophet Yaqub's complaint only to Allah when he lost his son (Sult Yuf). ◦ The speaker's flight delay leading to witnessing a brother praying in the airport. • Dealing with Adversity: ◦ Gratitude: Being grateful for good times by being good people and working hard. ◦ Resilience: Remaining stable and strong during difficult times, akin to a structurally sound building withstanding earthquakes and storms. • Understanding Allah's Will: ◦ Allah's will is unstoppable and unrivaled. ◦ He is not questioned in the sense of disrespect, but reflecting on His wisdom is encouraged. ◦ His will is perfect, not impulsive or reactionary. • Addressing the Question of Hardship: ◦ Life is not made easy for everyone because "there are good things that could happen that we are unaware of" and "if life was easy for everyone, there would be no reason for the dunya." ◦ It's like trying to understand a complex story from a single page; one needs the whole picture (e.g., the Quran encapsulates all human experiences, providing "tools"). B. Allah's Uniqueness (Tawhid - Oneness): • The term "Ahad": More than just a numerical "one"; it means "unique" in a profound sense, implying singularity beyond physical representation. • Implications of Allah's Oneness: ◦ Chaos without Oneness: The presence of multiple gods would lead to chaos, instability, and corruption, as seen in mythological accounts. ◦ Clarity and Loyalty: Belief in one God brings spiritual settlement, clarity regarding truth and right/wrong, and fosters loyalty. • Three Areas of Allah's Uniqueness: ◦ In His Being: Nothing is like Him; He is beyond physical representation or comparison. ◦ In His Actions: No one can create from nothing or completely destroy matter; humans are limited, resting "between two authorities" (creation and destruction). ◦ In His Attributes: His qualities (e.g., forgiveness, mercy) are beyond human understanding and strength, providing hope and transcendence even in suffering (e.g., Bilal's steadfastness in torture). • Practical Application: This understanding of Tawhid is not mere abstraction but leads to action ("actions are the fruit of our iman"). C. Allah's Immutability (Unchanging Nature): • Reason for Change: Humans change due to weakness, discomfort, or a need for improvement (e.g., changing clothes due to temperature, shifting in bed due to pain). • Allah is Beyond Change: ◦ He has no weaknesses, is not impacted by pain, and has no needs. ◦ He doesn't need to add or take away anything for Himself. ◦ He is constant: "was, is, and will always be." • Confidence in Allah's Promises: His unchanging nature provides certainty and conviction in His promises (e.g., forgiveness, acceptance). • Contrast with Creation: Humans are constantly in flux, with cells being born and dying; Allah is stable and perfect. • The Need for a Constant: In a world of constant change, the unchanging nature of Allah provides a stable guide and leader, preventing anxiety and worry. II. Quiz Instructions: Answer each question in 2-3 sentences. 1. According to the lecture, how does understanding that Allah does everything with wisdom help individuals cope with difficult times in their lives? 2. What is the significance of the Quranic example of Prophet Yaqub (Sult Yuf) in relation to dealing with hardship? 3. Explain the analogy of structural engineering as it relates to a person of faith dealing with challenges. 4. How does the lecture differentiate the Arabic word "Ahad" from a simple numerical "one" when describing Allah? 5. What consequence is predicted if there were more than one God in the heavens and the earth, according to the Quran and the lecture? 6. List and briefly explain two of the three areas in which Allah is unique, as discussed in the lecture. 7. What is the primary reason humans change or adapt their behavior, according to the speaker? 8. Why is Allah described as being "beyond change" and what does this imply about His essence? 9. How does understanding Allah's unchanging nature provide confidence and certainty for believers? 10. What advice does the speaker give about asking parents questions related to Allah's wisdom and its impact on their lives? -------------------------------------------------------------------------------- III. Answer Key 1. Understanding that Allah does everything with wisdom helps individuals cope by fostering patience and resilience. It encourages them to see that even difficult experiences may contain hidden good or serve a greater, wise purpose beyond their immediate comprehension. 2. Prophet Yaqub's example in Sult Yuf illustrates that it is permissible to complain, but the complaint should be directed only to Allah. This shows a reverent and trustful approach to expressing distress, acknowledging Allah's ultimate wisdom and authority. 3. The structural engineering analogy highlights that the true strength of a structure (or a person's faith) is not seen in good times, but in its ability to withstand severe challenges like earthquakes and storms. Similarly, a believer's stability is proven when things don't go as planned. 4. The lecture explains that "Ahad" doesn't just mean a numerical "one," but signifies "unique" or "the only one in existence" in a profound sense. This implies singularity beyond any physical representation, emphasizing that nothing is like Him. 5. The lecture states that if there were more than one God, it would lead to absolute chaos and corruption in the heavens and the earth. This is because multiple leaders for the same project or team invariably lead to conflicting directives and instability. 6. Allah is unique in His Being, meaning there is nothing comparable to Him, and He is beyond physical representation. He is also unique in His Actions, as humans cannot create from nothing or completely destroy matter, illustrating His unparalleled power over creation and destruction. 7. Humans change or adapt their behavior primarily due to weakness, discomfort, or a perceived need for improvement. This includes practical needs like changing clothes for weather or internal discomforts that prompt a shift in position. 8. Allah is described as "beyond change" because He has no weaknesses, is not impacted by pain, and has no needs. This implies that His essence, existence, knowledge, and will are constant, perfect, and eternally stable without any flaws to fix or limits to expand. 9. Understanding Allah's unchanging nature provides confidence and certainty because His promises, such as forgiveness and acceptance, are guaranteed to be true and never violated. It also offers a constant and reliable guide in a constantly changing world. 10. The speaker suggests asking parents about how the rule of Allah doing everything with wisdom has impacted their lives. This encourages open, "real" conversations between parents and children, fostering deeper understanding and shared faith experiences. -------------------------------------------------------------------------------- IV. Essay Format Questions 1. Discuss how the concept of Allah's wisdom in all His actions (as presented in the lecture) can serve as a foundational principle for developing patience and resilience in the face of significant personal and global adversities. Provide examples from the text to support your argument. 2. Analyze the lecturer's explanation of "Ahad" as more than just a numerical "one." How does this deeper understanding of Allah's uniqueness (Tawhid) impact a believer's sense of spiritual clarity, loyalty, and their focus on truth in daily life? 3. The lecture posits that belief in Allah's uniqueness (Tawhid) is not merely simpler but necessary. Elaborate on the consequences of a belief system with multiple deities versus the benefits of monotheism, drawing upon the speaker's arguments about chaos, stability, and human limitations. 4. Compare and contrast the human tendency to change with Allah's immutable nature as described in the lecture. Explain why Allah's unchanging quality is considered a source of comfort and certainty for believers, particularly in a world characterized by flux. 5. Reflect on the practical implications of the "Unshakable Four" principles—Allah's wisdom, uniqueness in being, actions, and attributes, and His unchanging nature. How do these abstract theological concepts translate into concrete actions and a resilient life for a Muslim, according to the speaker? -------------------------------------------------------------------------------- V. Glossary of Key Terms • Allah: The Arabic word for God, the one and only Creator and Sustainer of the universe in Islam. • Alhamdulillah: An Arabic phrase meaning "Praise be to God," or "All praise is due to God." • Ahad: An Arabic word used to describe Allah's uniqueness, meaning more than just numerically "one"; it implies singularity beyond any comparison or physical representation. • Dunya: An Arabic term referring to the worldly life, as opposed to the afterlife (Akhira). • Dua: An Arabic term for supplication or prayer, an act of calling upon God. • Iman: Arabic for "faith" or "belief," often referring to a complete belief in Allah and His commands. • Inshallah: An Arabic phrase meaning "God willing" or "if God wills." • Jannah: The Arabic word for paradise or heaven in Islam. • Mashallah: An Arabic phrase meaning "God has willed it," used to express appreciation, joy, praise, or thankfulness for an event or person. • Masjid: An Arabic word for mosque, a place of worship for Muslims. • Nafs: The Arabic word for self, soul, ego, or psyche. • Quran: The holy book of Islam, believed by Muslims to be a revelation from God. • Sallallahu alaihi wasallam (PBUH): An Arabic phrase meaning "May Allah bless him and grant him peace," often said after mentioning Prophet Muhammad's name. • Shaitan: The Arabic word for Satan or devil, representing evil and temptation. • Subhanallah: An Arabic phrase meaning "Glory be to Allah," used to express wonder, awe, or praise. • Sujood (Sujud): The act of prostration during Islamic prayers, where the forehead, nose, palms, knees, and toes touch the ground, symbolizing humility and submission to Allah. • Sult Yuf (Surah Yusuf): The 12th chapter of the Quran, which tells the story of Prophet Yusuf (Joseph). • Sunnah: The practices, teachings, and examples of Prophet Muhammad, considered a model for Muslims. • Tawhid: The indivisible oneness of God in Islam, a core concept affirming His absolute singularity. • Zikur (Dhikr): The remembrance of Allah, often through repetition of His names or verses from the Quran.

Summary of Imam Suhaib's class with youth.

An AI summary of Imam Suhaib's Youth Class: Unshakable: Twenty Beliefs About Allah to Carry Into College, TIkTok and Life. Want to enroll. visit www.suhaibwebb.com/checkout

Donald Trump’s withdrawal from the Iran nuclear deal (JCPOA), his use of negotiations as a stalling tactic while enabling Israeli strikes, and his public lies — such as claiming he would “wait two weeks” before deciding on a military response, only to covertly authorize action — raise not merely political or strategic concerns, but deep moral and theological questions about the very nature of leadership. This concern is amplified by the fact that his base includes many devout Christians who find his bravado motivational and empowering. In this piece, I examine the theological implications of his dishonesty through the lens of ʿilm al-kalām (Islamic theology), and his deceit in negotiations with Iran through the lens of classical Islamic law—particularly in the Mālikī tradition.Prophetic Integrity An InspirationProphethood has always held a central place in Islamic theological reflection. Prophets are not followed because of coercion or wealth, but because of their balanced teaching, ethical clarity, and the miracles that support their truth. Their leadership inspires. Of all their qualities, moral integrity—ṣidq (truthfulness)—was considered so foundational that classical theologians listed it among the essential beliefs every Muslim must hold about a prophet. This quality was not merely ethical; it was epistemological. The Prophet’s truthfulness is the guarantee of the truth of revelation. As Fakhr al-Dīn al-Rāzī writes:“If the source of information is corrupt, then what follows is invalid.” (al-Maṭālib al-ʿĀliyah)Prophetic honesty, then, is not merely a virtue—it is a reflection of the ontological harmony between the Prophet and the Divine Will. His truth mirrors the covenant between him and God. And it was that truth that inspired, and it so clear, that it was logical. Al-Taftāzānī explains in Sharḥ al-ʿAqā’id:“If it were possible for a prophet to lie, even once, then belief in revelation would collapse — hence ṣidq is rationally and textually obligatory.”Treaties & DeceitMuslim political theorists extended this principle—though to a lesser degree—to rulers and heads of state. A leader devoid of truthfulness is epistemically unfit: fundamentally unreliable as a source of knowledge, judgment, or legitimate authority. His mirror becomes blurred, reflecting not strength or courage, but weak faith and a severed connection to divine responsibility. As Imām Abū Manṣūr al-Māturīdī taught, divine obligation (taklīf) assumes that those in power speak truthfully. When a ruler severs the bond between language and reality, he collapses the moral framework that makes obedience meaningful. The Muʿtazilī scholar ʿAbd al-Jabbār similarly argued that obedience to a dishonest leader is tantamount to obedience to falsehood—an ethical contradiction and theological impossibility. Shāh Waliyyullāh al-Dihlawī captures this brilliantly in Ḥujjatullāh al-Bāligha:“The Prophet’s amānah was not just personal but institutional, and imāms who come after must reflect it in justice, restraint, mercy, and dedication to the sharīʿah.”Shari’ah & SidqThis is not merely a theological matter. Classical Islamic law, especially within the Mālikī school, explicitly condemns ghadr (treachery)—even in war, and especially in the context of treaties. Al-Dardīr writes in al-Sharḥ al-Kabīr:“Treachery is not permitted — even with disbelievers.” — 2/196And more directly:“Fulfilling the treaty is obligatory. If the Imām fears treachery from the enemy, he may not break the treaty until he openly nullifies it [on equal terms].” — 2/196Breaking a treaty under the pretense of diplomacy, using negotiations to buy time for military aggression, or lying to the public while secretly escalating conflict—these are all classified as prohibited treachery in Islamic law. From this perspective, Trump’s conduct is not only a breach of political integrity, but a moral betrayal and legal transgression. In Islam, truth is not optional in leadership. Without it, both revelation and governance lose their claim to legitimacy. Sad, his most passionate supporters claim to do so in name of faith and integrity.As we move forward in an increasingly unstable world, being known as a nation whose leaders lie will only further erode the trust required to heal a fractured global order. Trumping others is not the way of the Prophets. It is the opposite.imam Suhaib Webb,

Recently, while appearing on Tucker Carlson, Ted Cruz, in defense of his blind support for Israel, committed one of the very distortions the Qur’an accuses Christians of: the manipulation of sacred texts. The Arabic word for Cruz’s act is taḥrīf, from the root ḥarf. Harf literally means “an edge”—to push something from the center to the margin. In this context, it implies twisting the meaning of a verse from its balanced center toward an extreme—for worldly gain.The Qur’an describes people like Cruz:“يُحَرِّفُونَ الْكَلِمَ عَن مَوَاضِعِهِ”“They distort the word from its rightful place.” (Qur’an 5:13)For context: Cruz, when asked about his support for Israel, claimed that the Bible teaches God curses those who curse Israel—implying the modern state. This is a textbook example of the Qur’anic charge: interpretation for material or political gain. The verse he misquoted is Genesis 12:3, which reads in early Jewish translations:“I will bless those who bless you, and he who curses you, I will curse; and in you shall all the families of the earth be blessed.”A quick glance at early exegesis of the Bible shows how far Cruz’s distortion goes. Actually—let me take the gloves off. “Distortion” is too soft. What Cruz did, following the lead of other Christian Zionists, was falsification. He lied about God.As I noted above, early biblical interpreters—Jewish and Christian—rejected Cruz’s reading.Philo of Alexandria saw Abraham as a symbol of divine wisdom—not nationalism.Targum Onkelos rendered the verse plainly, without political implications.Paul said the true heir of Abraham is Christ, and the blessing is faith—not ethnicity (Gal. 3:16).Church Fathers like Augustine interpreted Genesis 12:3 as a call to righteousness—not foreign policy.None of them saw this as divine approval for a modern nation-state 2,000 years later.Genesis 12:3 was a spiritual covenant—twisted today into a political slogan.The irony? Cruz and Christian Zionists have elevated this fabrication into dogma.If it were benign, it wouldn’t matter—people can believe what they want.But today, it is this interpretation that allows them, in the name of faith, to dehumanize Palestinians and casually call for the bombing of Iran.

A brief explanation of al-Muttaqi's work: "Clarifying The Paths to Allah." These sections focus on the methods and understandings of living a life of faith and devotion.

The Consensus on Marriage Between Muslim Women and Non-Muslim Men The issue of whether Muslim women can marry non-Muslim men has been subject to debate in recent times. However, there has been a binding consensus among Islamic scholars since the time of the Prophet Muhammad (peace be upon him) that such marriages are impermissible. This consensus is rooted in the understanding of Islamic law and the principles that govern marital relations. This view is grounded in various Quranic verses and Hadith, such as: • “Do not marry polytheistic women until they believe” (Quran 2:221).• “And do not marry the polytheistic men to your women until they believe” (Quran 2:221).• “Then marry those that please you of [other] women, two or three or four” (Quran 4:3), which implies that marriage should be within the bounds of faith. The Role of Scholars and Usul al-Fiqh To navigate complex issues like marriage and other contemporary challenges, it is crucial to rely on scholars well-versed in Usul al-Fiqh, the principles of Islamic jurisprudence. Usul al-Fiqh involves: 1. Determining What Constitutes Evidence: Not every claim can be supported as valid evidence in Sharia. As Imam Al-Baydawi stated, “Not everything can be an evidence in Sharia.”2. Proper Utilization of Evidence: Knowing how to apply evidence correctly. “The principle in private parts is prohibition; if both permissibility and prohibition are encountered in a woman, prohibition prevails” (Imam al-Suyuti).3. Scholarly Qualifications: Ensuring that those who engage in Islamic legal discussions have the necessary academic and practical training. “The conditions of the person who can engage in Islamic law must be met” (Imam Al-Baydawi). Refuting Modern Arguments for Permissibility Some modern scholars argue that there is no explicit evidence in the Quran and Sunnah against marriages between Muslim women and non-Muslim men, thereby claiming such marriages are permissible. This argument relies on the principle of Istishab, which presumes continuity unless there is evidence to the contrary. However, this principle is misapplied in this context. Understanding Istishab and Its Application Istishab means assuming that a ruling continues to apply unless there is clear evidence to change it. In the context of marriage, the default state is that marital relations are haram without a valid marriage contract (nikah). This principle places the burden of proof on those claiming permissibility. They must provide clear evidence from the Quran and Sunnah to justify their stance. • Imam al-Shafi’i: “All private parts are prohibited for everyone under all circumstances, except when allowed by marriage or ownership.”• Principle of Istishab: “Seeking evidence to prove a point without evidence is rejected.” Legal Foundations in Islamic Marriage 1. Presumption of Prohibition: The foundational state of marital relations is one of prohibition unless there is a valid contract.• Imam al-Shafi’i: “The foundational relationship between non-marital people is that they are not allowed to have a physical relationship.”2. Burden of Proof: It is not sufficient to claim permissibility without evidence. The absence of explicit prohibition does not automatically translate to permissibility.• Imam al-Qarafi al-Maliki: “The foundation of sexual relations, the default of other people’s property, and the default of other people’s wealth is haram unless there is an aqid.” Conclusion: Adherence to Traditional Scholarship In conclusion, the long-standing consensus against marriages between Muslim women and non-Muslim men is well-founded in Islamic jurisprudence. Scholars trained in Usul al-Fiqh provide the necessary framework to understand and navigate such issues. Young Muslims are encouraged to invest their time in learning their faith deeply, adhering to traditional scholarship, and understanding the principles that guide Islamic law. By focusing on these principles and maintaining a strong educational foundation, Muslims can ensure that their practices align with the core teachings of Islam and continue to uphold the integrity of their religious traditions.