Tafseer Of Surah Maryam – Day 15

Abdul Nasir Jangda


Channel: Abdul Nasir Jangda


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Episode Notes

Ayahs 41-46

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R Rahman

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was good Phil kitabi Ibrahim in who can do

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it Callie Abby he

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really matter Abu mala Yes ma'am you will sleep What are you only cache?

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Yeah I bet the

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any minute

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any minute me my lamb Tikka br ni de casa at all so we yeah yeah I bet the ladder Buddhist shape on in nice shape on again a little rock man yeah I'll see ya yeah I bet the

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alcohol for me

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Fatah coonelly shape on E Walia on a boon

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Ali had the Ibrahim Lambton tequila Oh, naka junie Malaga Paul assalamu Aleikum so as to

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be in Ghana be happy Yeah. Well I Desi Lupo Mamata their own do Neela he will

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be I saw

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akuna be dua Robbie Shafi

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hamdulillahi Rabbil alameen wa salatu salam ala ZD mursaleen

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while he was happy woman to be our son in Isla de

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so we started I in number 41 yesterday will continue inshallah we'll finish it number 41. And then go on this I mentioned yesterday about the strategic positioning of this passage, and how it serves as a segue between the first part of the sutra and the last part of the sutra, first part of the sutra that is primarily addressing Ottoman Kitab. And second part of the suit, the third part of the sutra, excuse me, which primarily addresses the mushy cone of Makkah. And so this is that segue in between. At the same time, it begins with the message of Ibrahim alayhis salam or the story of Ibrahim, because the because of the universality of Ibrahim alayhis salam and his universal

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acceptance amongst the people, not just the Kitab not just the Muslims but even emotionally cool and revered, but all him Allah His Salaam. And so that same consistency that I talked about sort of medium revolves around the consistency of the message of all the profits. So you have that and of course, I mentioned all the other prophets and messengers, nearly a half a dozen of them will be mentioned here in this passage itself. And that will show that Muhammad sallallahu alayhi wa sallam has not like the people of moko were accusing him, that even the Abu Kitab what they eventually accused him of, and that was that Muhammad Rasulullah sallallahu Sallam has not come with something

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has not brought something which is contrary to the message that preceded him. This is not something some innovation of Muhammad sallallahu alayhi salam, this is not some fabrication on his behalf. Rather, this is consistent with the message of all the teachings of the Prophet sallahu wa Salatu was Salam.

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Then it begins with the story of Ibrahim Ali Salaam for obvious reason, above and beyond. And also due to that universal acceptance. Secondly, I mentioned this yesterday. And I want to emphasize that because that is going to be the primary theme of our discussion today. Ibrahim Ali Salam has many, many different

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incidents from his life mentioned throughout the Quran in a lot of detail, as a child sitting and looking up at the stars and sort of to learn and the sun in the moon and reflecting on the oneness of Allah to being commanded and being told to

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sacrifice his own son. And so it sort of Safa sort of that he talks about him being blessed with a child that are very, very, extremely old age and leaving his family and sort of brought him out in the middle of nowhere. And in in this way, many, many different incidents from his life have been mentioned in the Quran. This particular passage focuses on the very contentious, the very difficult relationship he had with his father, as a as he's met as he's named instead of Dylan.

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So, and the reason for that I talked about this, the specific circumstances are you have not just somebody who's maybe more somebody who converted to Islam, not just simply that or somebody who's

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A little more righteous and pious are practicing nudges that you have a messenger of a law, a prophet of Allah, whose father, not only disbelieves, but like I mentioned yesterday isn't somebody who just says, you know, fine, you do your thing, I'll do my thing. You know, we agree to disagree, no, no, he's very aggressive in his disbelief. And he is threatening his son, that if you don't stop what you're doing, you're going to have severe consequences to face.

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So those are the circumstances Abraham Ali Salam is dealing with now how he goes about that, because as a prophet and a messenger, and any seeker and preacher of the truth, he has, he's concerned for his father, and he wants to give his father the message of the truth. However, at the same time, you have this very difficult contentious relationship. So how does it go about in balancing all these factors in handling this entire situation? So n is number 41, Alice's worth guru recall, remember, and it can also be understood as that mentioned, so not only Mohamed Salah, he said him because Rasulullah sallallahu Sallam had that same dynamic, that same type of relationship with the people

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of Mecca. When did our shirataki Allah carabin when Allah told him go and warn the closest of your family members, and he did exactly that he was met with refusal and denial and aggressive and threatened threats and violence and aggression. He was met with that. So Allah subhanaw taala is selling the products and sell them remember Ibrahim, remember the story of Ibrahim? And at the same time, he's selling him mentioned to people destroy him, because there's lessons for people in this and how many of the Sahaba radi Allahu anhu we can count who were in a very, very similar situation where they believed or they accepted the message. But their family members did not accept the

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message and we're oppressing them we're torturing them. And we're forcing them to forsake their beliefs and their their email from people like earthman Vina afaan to Musab been homemade, to numerous others who have rhodiola hangups, it wasn't just the lowly, or the quote, unquote, lower class in Makkah, that when they would accept the sound, and they would be tortured, and then they would be

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then they at that time would be persecuted. But he was even some of the people who came from the elites of Makkah. People like Arthur BonBon are fun and Mousavian are made were from the elites of Macau, but even they were being tortured, and they were being persecuted and oppressed. So this is a reminder for everyone. And again, I mentioned the significance here with good Phil kitabi, specifically the narrative that is brought presented to you in the process. So this is a filter being provided. So what good Phil Kitab Ibrahim, in the who cannot sit deeper nebia the most definitely he was extremely truthful. And I explained all the versatility of this word so deep. I

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mean, somebody who never told the lie, and that has chronic implications, because in pseudo Colombia, it actually there's a couple of situations where there, somebody could perceive somebody could misunderstand that maybe Ibrahim Ali said, I'm told what we like to call a little white lie. But Allah says no, no, no, Ibrahim was acidic, he never lied. Secondly means somebody whose words whose actions and whose faith the man is consistent. And it also makes reference to the fact that a person was Siddiq is someone who believes, who accepts who follows no questions asked. No questions asked. When the Lord told him leave your family in the middle of nowhere, the bayko mosaddek when a

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lot told them go sacrifice your son Ready to go? Where do I sign up? When Allah subhanaw taala told him that when he's being thrown into the fire, he says, I have a lot on my side, I'm not worried about anything. So dick, that was a quality of aboubaker article where I knew that I mentioned yesterday, the next quality of Ibrahim Ali Salaam that lists here is nebbia. Use an A B. Now Nabhi. We all know that it means profits. But I'd like to talk about the word Nabhi. From a linguistic perspective, from its lexical roots, the word and a B comes from two possible routes. The first is number one, never which means news, but it specifically refers to news that is very important and

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extremely relevant.

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So now that means news that is very important, and extremely relevant.

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So an OBE is someone who carries news that is important and relevant.

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And in that is a very, very profound lesson if you think about it. Muhammad Rasulullah sallallahu alayhi wa sallam is a newbie, he's a newbie. Alright, and so the word nubby itself refutes and answers a lot of the very unfortunate ideas that even people within mainstream Muslim communities have today of that the student of the Prophet sallallahu alayhi wasallam.

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Or the life of the prophets a lot of time is somehow outdated, it is irrelevant, and it's something that really doesn't apply much to us anymore. that these are coincidences. These are this is part of history. This is something that happened

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It's not very relevant. It has no pertinence to us today. So the word nubby itself refutes that type of an idea, then the B means somebody who has news that is important and relevant. And so that's what it's referring to here in the who kind of study upon Napoleon.

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I number 42. Now says it's a B.

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Now remember, if means Remember, it happened in the past remember, so is making a recall. Since Think about it, ponder on it, is gonna be he remember back when he said Ibrahim said to his father. Now, there's a little bit of a discussion here. And I'm not very inclined towards the discussion, but nevertheless, because it is mentioned in classical books of tafsir, there were certain Tabby own who held this position and opinion. So I will go ahead and explain this discussion here. There's a little bit of a discussion here that when it refers to the father of Ibrahim, who is it exactly talking about? Now, the vast majority of scholars with fussy roots or habits of Kieron rhodiola, who

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are of the opinion that the man

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that is named with Kalia be he azara. It's mentioned in Surah, Al anon, that that man as that is referenced there, that was in fact, the biological father of Ibrahim alayhis salam, he's his dad, his biological father.

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There is a minority, albeit a small minority, but there nevertheless is a minority amongst some of us soon, and even many of the tablet owners held this position. Of course, we know that that'd be awkward, the students of the Sahaba so like, their opinions hold a certain amount of credence, their opinions hold a certain amount of credence, a level of credence that we can't ignore. So there's a very small minority that says,

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as that man and this man that this dialogue is occurring with, was not the biological father of Ibraheem alehissalaam he was rather an uncle of Ibrahim Ali Salaam. But Ibrahim Ali Salam situation was such and it happens very commonly, it happens very frequently. And in olden times, classical times, it would happen even that much more frequently. We're oftentimes us a child would be raised by his uncle, a child would be raised by his uncle, like certain situations, circumstances was due to necessity. Mohammed rasulillah salam was raised by his uncle Abu Talib. And that was due to necessity. However, at the same time, we see the example of I don't even know he thought he brought

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the alarm on who, who used to live in the home of the prophets a lot. He was a prophet systems cousin.

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He was his cousin. But he was a lot younger than him. So it wasn't like a cousin relationship where their peers, it was almost kind of like an uncle nephew type relationship. It was an older cousin and a very, very younger cousin relationship. And the profits cousin was 30 plus years older than Ali, but Ali rhodiola, Juana used to live in the home of the Prophet sallallahu sallam. And that was that same situation because Allah delana was such so young, and his biological father butanna was such an elderly man, that at that time, many times other family members would step in, to take care of the tibia, and to be able to spend quality time and to be able to raise the child more properly,

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more appropriately. So this was very commonplace. So that small minority of opinion, minority opinion is that this man Iser, was actually the uncle of the of Ibrahim alayhis salam. And the reason why they go to this is because, and even we find presence of this that in classical Arabic, the word of would be used for the uncle as well. The word of would be used very commonly for the uncle in classical Arabic In ancient Arabic does. The other thing is that they specifically quote, a Hadith, a narration of the Prophet sallallahu sallam, which says were the prophets a lot he sent him says, an theobromine, CRM,

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and a CRM in CRM that I'm the best from the best meaning I am the I belong to the most select group from the most select group. So I'm not just the cream of the crop, but I'm the cream of the cream of the crop. And then he goes on to say mesial, to untuck, Illumina slabit, Paki Dena Illa or hematol Eros, that I never stopped transferring from the back or the spine of good, righteous, pure men, to the wombs of good, righteous, pure women. This is a very eloquent way. It's a very poetic way of saying that my entire lineage going all the way back are very, very good people. They're pure people, they're good people. And so based on that some of them will first say don't felt obligated

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or felt the need to make this type of a eight week if you will make this type of a develop this type of an understanding that must have been hats I've been the uncle and not the biological father of Ibrahim Ali Salam. However, like I told you before I started the discussion. I'm not very inclined towards the discussion today.

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Begin with because the overwhelming majority of mufa Citroen saboten, Kiran did not have a problem with understanding that Azur was the biological father of Ibrahim alayhi salam. And that is the majority position. And if we look at it from a big picture perspective, that while that narration is there, and then narration is absolutely true, but we know that many times, things that are said like this are not meant to be taken very, very literally, it doesn't mean that each and every single person from my lineage, felt this fit this description. All right, but rather what it means is that the vast majority of people in my lineage, we're good.

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All right, and then accetti hookman,

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that when you are talking about the vast majority, you can talk about it as if you're talking about all of them. All right. This is an established principle of linguistics and language. In fact, it's even a principle in fick. All right, so there's that understanding, and there's many, many numerous examples of this and a Hadith of the prophets a lot. Where that there's a figurative meaning that the process of spoke in majaz, he spoke figuratively.

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There are another great example of that is where the profits a lot. He said many times you would use numbers, he would use numbers to explain. So there's a Hadith of the prophets, a lot of a sudden where he says that

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nine out of every 1000 people will go to the fire of hell 900 999 out of every gift, every 1000 people will go to the fire of hell. Now, he doesn't mean exactly literally precisely, mathematically. 999 people out of every 1000 will go to hell. That's not what he meant. Rather, what that means is that a lot of people will fall into that category of the people that will be entered into the hellfire. So it's being spoken in terms of majority and some of the some of the head doesn't even go as far as saying that the auditor we see the prophets a lot. He said I'm saying that Well, no, because you find two authentic narrations. One the prophets, a lot of them says, Well, I

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suffered a Lucha x that I'm in Sabina Murat that I seek forgiveness from a lot more than 70 times a day. Another narration he says I seek the forgiveness from Allah 100 times a day 70 100 you find the other narration where he talks about the virtue of praying Salaam to Bill Juma, praying prayer, offering prayer in congregation. When narration says 25 times the reward, the other says cyberware shooting says 27 times a reward. So the understanding of all of that is that again, it's being used figuratively these numbers are used figuratively, that that person's reward will be multiplied dozens and dozens of times. You know, we say your reward will be multiplied dozens and dozens of

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times when the profits allottee. Something I seek to for I seek forgiveness I do is defer to a law hundreds of times a day, hundreds of times a day. So it's figurative in that sense. So that's a very, very common understanding and principle, therefore, that I need that the profits on Sunday can be reconciled in regards to the biological father of Ibrahim Ali Salam by understanding the fact that when he says I, I was transferred from the spine to the wombs of good people, meaning all everyone going back in my lineage, we're good righteous people are good, clean, pure people. That can mean that the vast majority of them, but it does not preclude the fact that maybe there was a

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machinic along the way. Well, Allahu taala Allah, Allah subhanaw taala knows best.

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But like I said that we will go ahead and go forward with the understanding. That is this is the father of Ibrahim Ali Salaam aza with all due respect to the difference of opinion. Nevertheless, we will proceed with the understanding that this is the father of Ibrahim Ali salam, aza and Allah knows best if Kali or B, when he said to his father.

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So now, I'd like to kind of present the scenario because as we go through, I'm going to point out these observations.

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Again, I just talked about this. You have a prophet of Allah, you have a messenger, whose father does not believe his father disbelieves and he's a very active aggressive machinic. All right. So that's a very difficult circumstance. And then on top of that, he's, he's threatening his son that if you don't stop this nonsense, you're gonna have to deal with the consequences.

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Now, how is that relatable? The prophets a lot he sent him is of course dealing with uncles, you have an uncle, okay, fine. He doesn't believe but at least he's supportive. likeable taught him. But you have another uncle like Abu lahab, who doesn't just simply not believe, but I talked about this yesterday. But then he goes around harassing the prophets a lot is him discrediting the prophets a lot, he said, and I'd like to say this for emphasis here. He would literally walk around behind the prophets, a lot of them in the marketplaces, and he would have stones in his hands in his pockets, and he would throw rocks and stones at him. And then he would like, call him crazy in public and in

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fact, would tell other people Hey, you met my nephew. You know, my nephew. Yeah, he's crazy. He's crazy. Hey,

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Hey, say hi to my nephew, he's crazy. He would literally go around doing that I want you to imagine how hurtful and how difficult and how frustrating that can be. How frustrating that could be, in our situations in the Muslim community today, that has a couple of different scenarios, the word this becomes very relevant. The first one is that you have maybe somebody who reverted to Islam, somebody who converted to Islam, somebody who accepted Islam took Shahada, but their parents have not, I have friends whose parents haven't accepted Islam yet. But at the same time, they are very, very supportive, extremely supportive. But you do see those situations where the parents are not so

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supportive, and they're aggressive, and they'll disown them, and they will completely distance themselves from them.

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So this is definitely a moment of reflection, this is a very important, crucial passage and guidance for the people in that situation. But even within the more mainstream majority of the Muslim community, there's a very relevant scenario. And that is,

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many times we see younger people, youth, children, younger people, they can oftentimes become a little more inclined to the dean than maybe their parents are, they can start practicing the dean, maybe before their parents do, they can start learning about the dean a little more than their parents have. And that starts to create a conflict, and starts to create a problem. Because now the parents are uncomfortable with the situation. And the child feels the need, and feels the

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feels the necessity to inform the parents of what he's learned, and what he knows, and what he would like to share what he's realized he wants to share that with his family and his parents. And the parents are obviously not comfortable taking advice and counsel from quote unquote, somebody whose diapers I used to clean, right? I mean, I'm not trying to mock it by saying that as the true honest sentiment, and you really don't know what that sentiments like, unless you have until then, unless you have actually cleaned diapers.

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Right? You don't know that sentiment, because no, you feel like I took care of this human being I raised as human beings, I take care of this human being.

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And so to think of the fact that this person now, not that they're grown up, and they've benefited from everything I've provided to them for 1520 3040 years, whatever the ages, then now this person thinks that they are in a position to tell me what's right and wrong.

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So it's a very, very difficult situation. It's very difficult to maneuver and to manage and to reconcile. So how do we go about that situation? Now I want you to understand this. I want you to listen very carefully. He says, Yeah, but he is currently a be he Yeah, but he. Alright, so that let's deconstruct this word. Yeah. But to begin with, so yeah, is of course obviously the way you call out to someone. All right, the way you call out to someone, oh, like it's formally translated, but the way you speak to someone when you address someone, yeah. In Arabic, yeah, is for addressing someone about it. Now, the original form of this word is a B, A, B, which means my father a B, my

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father, but the Yeah, which means my has been replaced with a TA.

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Now already, as it is, it's an established thing within classical Arabic, saying, Yeah, I bought it. I bought it in this tone. It's a very endearing, soft, loving tone. means my dear father, my dear father. All right. And that sounds very formal as well. It's almost like a child when speaking to their dad, they would say daddy

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abou, please listen,

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I really need to talk to you. In that type of a tone. It's a very endearing tone in some of the scholars, some of the scholars of the language, they actually pointed out that the reason why the guy is replaced with the DA, and it's not replaced completely with the round da, which is a feminine TA, but it's replaced with the long TA, but nevertheless, it is a thought because whenever you hear the TA at the end of a word in the Arabic language, what type of right away what idea Do you get where does your mind immediately go goes towards feminine, goes towards feminine. And so it borrows that connotation? it borrows from that connotation, that love that affection that that kindness,

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that generosity. So it has a very loving tone to it a soft, gentle feminine type tone to it. Yeah, Betty.

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My dear, dear father.

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So first of all, he begins in a very respectful in a very loving tone. And this is again the Quran speaks very comprehensively, very concisely. The way you could understand this is he starts off by first expressing the love, the affection, the kindness and the admiration

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He has for his father.

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Too often these types of conversations where the child feels the need to go and tell the parents. I learned this I see you're not doing this and I think you need to start doing that far too often. Far too often those conversations begin with

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yours completely wrong. You don't know what you're talking about. I have to explain something to you. It too often begins in that way. So we see Brahim Ali Salaam teaching us the lesson here those types of conversations because they are so much more difficult. They begin they need to begin with stating love and stating admiration and showing affection.

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That dad you know, I love you.

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You know, I admire you, you know, I appreciate everything that you've done for me, you know how much I respect you dad.

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So that's how he starts off. Yeah, but he

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then he goes on to say Lima Tabu

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Lima in the Arabic language is to pose a question, why

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dabboo Why do you worship? Why do you devote and dedicate yourself

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mala is smarter, what are you will see to, to that which does not hear and does not see when I use neon cache, and it will not benefit you in any way. So he's posing a question he's saying, dad,

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tell me please. Why do you worship something that does that can't hear that can't see. And it can't benefit you in any way. He can provide take care of any of your needs. It can't suffice for you in any way, shape, or form. Now, this is a question. Now again, when you hear this type of a question, you can't help but think your mind goes immediately to this being a what type of question rhetorical question.

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like think about it, why are you doing that?

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Does that really make sense? But he's not asking him to do and explain that the tone of it and even the word NEMA?

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It's not a rhetorical question. He's honestly sincerely talking to him. And he's asking him like that I really want to understand

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why do you worship this idol disciple can provide anything to you? Why do you worship this idol? So he's honestly sincerely asking the question. He's like, I wanted to talk to you. And I wanted to ask you, why do you worship these idols? And then it's not a rhetorical question to say, Why do you Why do you worship these idols? And he launches into a rant in a speech, but he says, Why do you worship these idols? And then listen, allow them to respond, turn this into a dialogue, make it productive.

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So that's the first thing that he's not starting off by preaching or talking. He's actually letting the father first talk and posing a question, allowing those roles to be established, maintaining those same roles. Yes, you are the Father, I am the son. I'm not trying to flip the script here. I'm not trying to say that now. From now from here on out, you're gonna have to listen to me, even though being a prophet in a messenger of Allah, if anyone was within his rights to do that Ibrahim would have been, but he's not doing that. He's asked you a question. And he's allowing the father to first speak. The father is the older one here. He's the responsible one here. He's the one in charge

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So he's allowing the father to speak first. He's extending that respect to the Father. And then even how he constructs his argument is very interesting.

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He says,

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My law you smell

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Why do you worship that which doesn't listen? Which doesn't listen, why did and then he says and doesn't see it doesn't listen and doesn't see my life smarter when it doesn't listen and doesn't see. First he begins by presenting very tangible practical points to think about, doesn't see and it does, it doesn't hear and it doesn't see doesn't listen, and he doesn't see something very practical, very tangible. He doesn't begin with some long drawn out philosophical argument. Common Sense, common talk, basic discussion, basic discourse. That's the other thing here. That sometimes when I go out and I seek some knowledge and I come home, then I come home ready to drop like some,

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you know, some long eight line, Hadith. Father Rasulullah, sallAllahu, alayhi wa sallam.

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Alright, easy there, buddy. Easy there. All right. So that's not how you start. It doesn't start out by, you know, and also the fact that says, keep it to yourself. Alright? Because that's the answer you're going to get. Why don't you go clean your room and keep it to yourself? Put in the drawer where it belongs. All right. So that's a response, because you entered the conversation in the wrong way. So something very practical, very common, very basic, very common sense. That that you taught me sensibility. You taught me to be very to have common sense.

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To be to be practical.

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And so why are you worshiping something that doesn't listen and doesn't see?

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But then he does go on. He says, What are you only on cache. And it also does not suffice for any of your needs. It doesn't benefit you in any way. It doesn't take care of you in any way, shape, or form. Now he goes to something a little bit more thoughtful. But look at the bigger picture here has this idle ever, ever, ever fulfilled your need,

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begins very practical, and then develops progresses the conversation, the conversation will naturally evolve from there. But you got to give it that opportunity to evolve. You got to give the conversation the ability to develop to progress. You can't kill it by dropping the hammer to begin with.

00:30:47--> 00:31:07

Secondly, last thing I'd like to point out in desire, he says first he doesn't mention he doesn't see first he says it does not listen. Because even the machinery could understand obviously the idol doesn't see but when they would worship the idol they would worship the idol understanding that it listens to us. It hears us they would pray to it.

00:31:08--> 00:31:11

Like you brought him out a Saddam Hussein in the following guy out.

00:31:13--> 00:31:15

What does he do Kumar, tener una Min De La

00:31:17--> 00:31:25

those things that you call out to other than Allah. So they would pray to the idols, when they would speak to the idols, they will call out to the idols. It's not even listening to you.

00:31:26--> 00:31:31

So the practicality of the conversation is very, very important. very key here.

00:31:33--> 00:31:38

The last thing that I want to point out about this before we go forward into the next idea is

00:31:39--> 00:31:44

notice what he's saying. isn't saying, Hi, dad. How stupid can you be?

00:31:45--> 00:31:59

How dumb is it what you're doing? No, no. When he is criticizing something when he is pointing out a flaw and a fault and something? Is he pointing pointing out a flaw in the father? Or is he pointing out a flaw in the in the idle?

00:32:00--> 00:32:13

Malanga smell? It doesn't hear doesn't listen. What I used to say to it doesn't see it doesn't benefit you in any way. He doesn't start off by criticizing the father and starts off by criticizing the the idol

00:32:14--> 00:32:23

criticizes the idol. Titles worthless. Think about it, dad. Once you explain it to me. I always listen to you. Please explain it to me.

00:32:24--> 00:32:27

Now he goes forward with the conversation. Yeah, I bet he

00:32:28--> 00:32:33

My dear father. Now again, cuz this is the same conversation continuing?

00:32:35--> 00:32:45

Did he start off already by saying Yeah, but he. He's saying it again. So it's like almost like in the middle of the conversation. He goes again, that you know how much I respect you and I love you.

00:32:46--> 00:32:49

You know how much I love you. And I respect you that you know that.

00:32:50--> 00:33:25

So it says if he's reiterating, restating, re emphasizing the love the affection, the admiration and respect that He has for his father. So this in and of itself is a reason that sometimes and I've dealt with this scenario multiple times, that where I have young people come up to me and ask for advice, and maybe they have a similar situation, when I tell them, you got to be respectful. You got to be good. You got to be nice. You got to handle things properly. respect them. That's their place. That's their position. Okay. Okay. So let's start off by Dad, you know how much I respect you. You know, I love you, and the conversation will start and then it slowly

00:33:27--> 00:33:30

skyrockets from there. No, no, he maintains composure.

00:33:32--> 00:33:44

He goes right back to the same basis. So the second that he poses a question to the Father, and the Father really doesn't reply. Father really doesn't engage. He doesn't lose his critical See, and that's why it's so difficult to talk to you.

00:33:46--> 00:33:52

You don't accept the truth. Right? No, no. He brings brings it right back to where we started from.

00:33:53--> 00:33:58

He goes right back to where he started. Yeah, but that you know how much I love you and I respect you.

00:33:59--> 00:34:06

Then what does he say? in me? is beautiful, if any further Johnny minella enemy, mala Mia? ticka

00:34:07--> 00:34:22

ticka surat Antonia says in me, most definitely. I got it. Most definitely. So you already have two levels of emphasis. In the most definitely, certainly. I

00:34:23--> 00:35:00

have no doubt. Johnny. It has come to me. And again, we've talked about this word previously in the doodles. Java is a very heavy word for coming. So in the word in and of itself has emphasis already. That's your third degree of emphasis in me. Java ME, so most definitely. I no doubt. It has come to me what has come to me minella in me, from knowledge, from knowledge. The word men here little buried men is used to show up

00:35:00--> 00:35:30

Or a portion of something that just some knowledge, a little bit of knowledge, just a little bit of knowledge. Now, when we when you take a look at this, this first part of the statement, you first of all see, there are four degrees of emphasis here, number one in that in me, number two is for emphasis. Java is a very powerful strong tone verb as it is. So that's a third degree of emphasis. And the fact that he doesn't just say, knowledge has come to me, just a little bit of knowledge, you find that more emphasis there.

00:35:31--> 00:35:35

There are four degrees of emphasis here. You know what that expresses.

00:35:36--> 00:35:45

He's not having a very self righteous, he's not having a shouting match with his father. He's not preaching to his father. He's crying in front of his father.

00:35:47--> 00:35:55

That that four degrees of emphasis shows you how much pain he feels, and he's expressing his pain. He's expressing his concern,

00:35:57--> 00:36:00

that that I'm only talking to you about this because of how much I care about you.

00:36:02--> 00:36:04

And it pains me It breaks my heart,

00:36:06--> 00:36:07

breaks my heart,

00:36:08--> 00:36:13

Mohammed Rasulullah sallallahu alayhi wa sallam. This is how I used to speak doubleton him.

00:36:14--> 00:36:15

This is how we used to talk to him.

00:36:17--> 00:36:19

Because I thought it was supportive,

00:36:20--> 00:36:23

but didn't accept the message. Never once told that What's wrong with you?

00:36:25--> 00:36:28

Why won't you just believe what's wrong?

00:36:29--> 00:36:38

Never. But maintained a very nice, gentle, loving tone. So much so that when the when the prophets, a lot of them heard the news that a boudhanath is dying.

00:36:42--> 00:36:46

He's on his deathbed. The prophets a lot he some rush to his bedside,

00:36:47--> 00:36:48

went there and held his head

00:36:49--> 00:36:56

and said, Uncle, please, Uncle, please. Just one time, Say it. Say that.

00:36:57--> 00:37:02

I know you accept it. I know you believe it. I know you want to say it, say it once.

00:37:04--> 00:37:21

And what happened at that time was Abu Jamal and some of the leaders of Croatia were there. And so they realize that it also lost a lot of humans trying to get Abu Talib to accept Islam right before his death. So they started screaming loudly, the small room, screaming loudly, I will tell him

00:37:22--> 00:37:31

Don't leave the religion of your forefathers started screaming loudly over and over again. And now you have an old man who's already dying. He's in the pangs of death.

00:37:33--> 00:37:44

So obviously, he wasn't able to hear what I'm saying. He said I can't I can't hear what you're saying. And I will john screaming like a wild animal. screaming.

00:37:45--> 00:37:53

And finally, the Hadith mentions that the Prophet sallallahu alayhi wa sallam put his mouth to the ear of butadiene

00:37:54--> 00:38:01

touched his mouth to the ear of Abu Dhabi, and whispered in his ear, Uncle, please, please,

00:38:02--> 00:38:11

to say it in my ear whispered to my ear. These these people they don't have to hear or be or witness on the Day of Judgment. He's again pleading showing that pain and that distress.

00:38:13--> 00:38:43

Finally, Ableton Live to the prophet SAW some I'm sorry, nephew, you know how much I love you. And I will always try to help you and support you. But I just can't do what you're asking me to do. The processing was devastated. But what I'm trying to demonstrate here is how the profits, a lot of them maintain that same tone. So we see your Ibrahim through all these degrees and levels of emphasis. He's expressing the concern, the pain, the love that he feels for his father, in the cottage, and he minella. me. And then he says the word min

00:38:45--> 00:38:59

min. So he's not even like preaching in the sense of I am very knowledgeable now. thou must listen to me. No, no, he's not preaching like that, says minella. I just know a little bit.

00:39:00--> 00:39:20

So he's not trying to tell the father I know so much more than you do. You don't know what you're talking about. When he said, I just have a little bit of knowledge. And that too, he doesn't say that I have the knowledge. He said it was given to me. It came to me. So I'm not going to stand here and tell you that I'm some very, very super knowledgeable person, and from here on out that must obey me.

00:39:21--> 00:39:27

No, no. Since I've been given this knowledge was granted to me just a little bit of an understanding,

00:39:28--> 00:39:59

to maintain that humility, to not threaten the father and not emotionally hurt the father, that he thinks he's better than me now. He thinks that he's so much superior to me now. Because those are very real human sentiments. We can again sit here and we can preach. Parents shouldn't be like that. Parents shouldn't be like that. They should have that understanding. They should be truthful and honest. They should you know, they should realize so what if it was giving the child more knowledge

00:40:00--> 00:40:11

They should accept that they should be objective. Easier said than done. Anybody who says that, I'd like to see how they react when they deal with a similar situation. It's not that easy.

00:40:12--> 00:40:17

So he humbles himself before his father, I've been given this knowledge, this understanding.

00:40:19--> 00:40:21

Then he goes on to say, Madam Speaker,

00:40:22--> 00:41:01

that knowledge which has not come to you, and it is such an understanding or knowledge, which has not come to you, Marla meiotic, it does not come to you. Why does he say that specifically, it hasn't come to you, that Father, if you're having trouble understanding what I'm saying, or if what I'm saying sounds something so out of the box, it sounds so new, it sounds so difficult to accept, that's okay. It's just simply because this is divinely revealed. And you It hasn't been revealed to you. You've never heard anything like this. So it's natural that you feel apprehensive. Look at the level of understanding that he's showing. He's showing understanding that I understand that when I

00:41:01--> 00:41:11

say this makes you uncomfortable. I understand that at first, listen, the first time you hear this, it sounds very strange and difficult to accept, I understand that.

00:41:13--> 00:41:28

I sympathize. But that doesn't change the fact that you still got to give it some thought. You got to think about it that you got to take it into consideration. So he shows understanding, look at the level of humility, look at the level of consideration that he offers to his father,

00:41:29--> 00:41:30

foot the bat.

00:41:31--> 00:41:35

So then, please, just do what I'm asking you to do.

00:41:36--> 00:42:18

Follow my sincere advice to you. And at this point, Ibrahim has kind of earned the right he has developed a conversation he has brought the conversation to the point where he can see fit to bjarni It's a beer near the Listen to me. Please do as I'm asking you to do follow the sincere advice I'm giving to you, because he's not once but twice stated the love the affection, the admiration, the respect that He has for his father. He starts off by criticizing the idols not criticizing his father, he then humbles himself before his father here, he then shows and expresses how much love and how much this is hurting him how difficult this moment is for him. Before his father, he has

00:42:18--> 00:42:23

earned the right he's developed a conversation to the point where he can say, Please listen to me, dad,

00:42:24--> 00:42:25


00:42:26--> 00:42:46

All I'm trying to do any states is motives. Why am I telling you? Why am I asking you to do this? Not to take your position. Not to prove myself better or superior to you? No, no, not at all. I'm only doing this because so that I can show you. I can show you what sit often. So

00:42:47--> 00:43:21

the very balanced straight path. And we've come across this word. So we and so we it means something that is very well put together something that is very proper, something that is appropriate, well proportioned, and it even has that element or that tone of something being attractive. So I only want to show you two a way of life a path that is very good. That's very appealing, that's very attractive. If you were to just listen to me for a second and just look for a second, I promise you, you're gonna like what you see. So he makes his motives very clear and even offers an incentive to the Father.

00:43:23--> 00:43:25

The conversation then again continues.

00:43:27--> 00:43:32

And nine number 3043. He again says I number 44. He says yeah, buddy.

00:43:33--> 00:43:33


00:43:35--> 00:43:36

My dear father,

00:43:37--> 00:43:48

again, can you imagine if somebody talked to us that way we don't. If we try, if we wanted to have a conversation with our parents, that was very difficult, something of this nature.

00:43:49--> 00:43:54

And to for the third time, he's I say, Daddy, you know how much I love you, you know how much I respect you.

00:43:55--> 00:43:59

I mean, we we wouldn't want to say that over and over again. We feel like that was excessive.

00:44:00--> 00:44:14

We'd feel like that was accessible. But it doesn't shy away. Says Dad, you know how much I love you and how much I care about you. Because the father is still not responding. He's not responding positively. So again, he says that you know, I love you.

00:44:15--> 00:44:17

You know, I only say this because I care about you.

00:44:19--> 00:44:36

And then because, and again Subhanallah we see something very interesting. Here, we see the natural human emotion. We see very natural human emotions here. He started off by criticizing those idols whose idols are bad Dad, you're a smart guy, those idols are bad.

00:44:37--> 00:44:52

He then went to saying that I'm not speaking on my own behalf. Allah has given me this. And you know how much it expresses his love and care for him. He shows them understanding. Like, I know that sounds really strange, but trust me, it's better for everyone involved.

00:44:53--> 00:44:59

But then when you still don't get a response doesn't cause at least a little bit of frustration.

00:45:00--> 00:45:13

Right now it's natural, it's human, to start feeling start to feel a little frustrated. And maybe very and this is within reason, you get to a point where now the conversation has to become a little bit more direct.

00:45:14--> 00:45:24

Like it's just not working. So I will state my love and admiration. Yeah, but you guys know I love you and I respect you. You know, I love you and I respect you.

00:45:25--> 00:45:30

And then he says, laptop with the shape on that don't worship the shape on

00:45:31--> 00:45:36

don't worship the shape on don't devote and dedicate yourself to shape on.

00:45:38--> 00:45:51

All right now obviously the dad as it was not a Satan worshiper, what was he he was a he was an idol worshiper. He was an idol worshiper, Ibrahim again, and he set up is using such deep thought.

00:45:52--> 00:45:57

He's equating the idols to shape on. So he's still criticizing the idols

00:45:58--> 00:46:04

because the father really understands that there are bad forces, evil forces,

00:46:05--> 00:46:20

you know, bad forces, evil forces. And so he's equating the idols to those evil elements. That dad these, these idols are like shape on worshipping them devoting a dedicate yourself to them as like dedicating yourself to the shape on

00:46:21--> 00:46:32

trying to appeal to the reason the better side, the the reason and the sensibility of the Father, the decency of the Father, but the conversation has become a little more direct now.

00:46:33--> 00:46:59

And that's, again, very natural, that's going to happen. Number one, emotionally, you're going to start to get a little flustered, and that's going to naturally show Secondly, it just demands it the conversation demands that we become a little more direct, because I'm trying to take a very roundabout approach to this, but it's not getting across so now he says directly that that with the shaper, don't worship don't devote and dedicate yourself to shape on why in the shape on the candidate.

00:47:00--> 00:47:19

Again, he's not criticizing the daddy criticizes the shape on why would you not want to do that dad? Because most definitely the shape on God. Money he most definitely is to other man. I'll see you. Very, very disobedient, constantly disobedient,

00:47:20--> 00:47:21

constantly disobedient.

00:47:22--> 00:47:47

Alright, the students, we learned this today. This was that permanent adjective we talked about. I'll see you constantly disobedient. So again, he criticizes or she thought that you wouldn't want to be in the same boat. You would want to be associated with a guy like shavon He's so disobedient to his Lord and His master. And again look how he speaks about Allah. What name is used for Allah does He say laggy?

00:47:49--> 00:47:56

Does he say little rugby? He says lira Manny Rama from Rama mercy the Abundantly Merciful

00:47:58--> 00:47:59

the excessively merciful

00:48:01--> 00:48:10

Why does he use the attribute of the while he's down he's he's explaining our shape on his bad. he slips in a little bit of aroma

00:48:12--> 00:48:26

that she thought is so bad. You would want to never want to associate with him. Follow him be like him, be anywhere near him. But once you want to be with the one who is so Abundantly Merciful, so excessively merciful, literally money. I'll see you.

00:48:28--> 00:48:30

He then goes on and I in number 45?

00:48:32--> 00:48:36

Yeah, Betty Subhana. Allah for the fourth time

00:48:37--> 00:48:41

that I love you. I care for you. I'm worried about you.

00:48:42--> 00:48:43

Yeah, but

00:48:44--> 00:48:48

in me, again, emphasis most definitely I

00:48:49--> 00:49:07

he's speaking from the heart. That emphasis is from the heart. That when we talk in English, especially in our common language, we don't always add words for emphasis. But you know, when you just get that look on your face, you have that pleading tone in your voice. Dad, I really really am worried about you.

00:49:09--> 00:49:15

in me, most definitely I A Corfu. I'm afraid.

00:49:17--> 00:49:25

Look at that expression of his fears. His anxiety, his frustration. His concern is worried.

00:49:26--> 00:49:57

I'm worried dad. What am I so worried about? Now this unrest of Syria, what am I so worried about? Yama, Sokka azabu Amina Romani. Subhan Allah, Yama cerca de manera. Man, I'm worried that you must second that it will lightly touch you. It will lightly touch you. The word mess in the Arabic language just means to lightly touch something. To just lightly gently lay your hand on something is must

00:49:58--> 00:49:59

just such as touch

00:50:00--> 00:50:09

Like that, that'll likely touch you what will likely touch you? I thought about punishments. Now notice again either here he makes it he leaves a comment.

00:50:10--> 00:50:28

Notice here, it's common I that one. He didn't say either the punishment. He says that a punishment naturally when you use the the common form, it can oftentimes be used to present a lighter form of something that some form of a punishment

00:50:29--> 00:50:38

that it will lightly touch you. And who is this punishment from? From a law from the Rob from kahar and Jabbar?

00:50:39--> 00:50:44

No. Mina, Rama from the one who is excessively merciful.

00:50:46--> 00:50:49

It's a very unique combination. We're talking about punishments

00:50:50--> 00:51:00

alongside the attribute of Allah which invokes the excessive nature of His mercy. That doesn't make any sense. That doesn't add up.

00:51:01--> 00:51:04

Because again, Ibrahim's motive here is not to drop the hammer.

00:51:05--> 00:51:08

Ibrahim is not trying to just, I'm establishing the whole job.

00:51:09--> 00:51:14

I let you know. Now it's all on you. Don't listen, DOJ

00:51:15--> 00:51:18

and DOJ, they have judgment.

00:51:19--> 00:51:21

That's it. DOJ Peace out.

00:51:23--> 00:51:25

Oh, he doesn't it's talking to his dad.

00:51:26--> 00:51:29

It's talking to his that you shouldn't talk to somebody like that on the street.

00:51:30--> 00:51:32

He's talking to his dad.

00:51:33--> 00:51:35

You know, my teachers he told me

00:51:37--> 00:51:46

when teaching us about Dawa and how to the methodology of Dawa. He taught me something taught us something very, very valuable, very important. He said that.

00:51:47--> 00:52:02

Whenever you give Dawa. Whenever you share the message with someone, whenever you preach and teach to someone, you should always do it with love and care and consideration for them. Do it with love in your heart like you want good for them. But

00:52:03--> 00:52:14

do it because you want good for them. Don't do it out of out of animosity for them. Don't do it out of hatred for them. Don't do it to just establish the herd job.

00:52:15--> 00:52:32

I've established the evidence against you. Don't do it for that reason. Because when you do Davo with hate for people in your heart, it spreads fail. It spreads hate that good transcends that good spreads. But when you give Dawa to people

00:52:34--> 00:52:42

with bad intentions or bad feelings towards them, more shutter spreads from that. More bad spreads from that.

00:52:43--> 00:52:50

So you see Brahim talking to his father here in the upper half of India masakadza Amina Ramadan, I'm really worried.

00:52:51--> 00:53:27

I'm worried that some little bit of even punishment could even lightly touch you from a rock man. He's a man he wants Good for you, dad. But I'm worried that a little bit of punishment might even lightly touch you. I don't even want that to happen to you. And that's why I'm here talking to you. Please listen to me. For takuna ni*ani Walia and then you will have become a close associate of shavon you will have become a close associate of shavon you'll be affiliated with shaytaan and I don't want that and I know you don't want that. Please listen to me.

00:53:29--> 00:53:32

So you naturally see you can feel out

00:53:33--> 00:53:39

the tone of Ibrahim Ali Salaam, how much pain he has how distraught he is over his father's situation.

00:53:40--> 00:53:42

But at the same time,

00:53:43--> 00:54:06

look at the response of the Father but Imani Hassan, and this is what made his difficult his situation so difficult. This is what made it such a test in a trial for Ibrahim adisa. When we talk about the great trials of Ibrahim, we overlook this because we don't really understand the nature of this discussion in this dialogue. we overlook this. This might have been one of the greatest trials in his life.

00:54:07--> 00:54:17

His father's has Allah is number 46 Allah, he said, a raw one into an alley hottie Yay, Brahim

00:54:19--> 00:54:20

are all people

00:54:21--> 00:54:34

at all even Ross ba means to resume it's a very interesting word. It's very versatile. It does the meaning of the word depends on the preposition that is attached to it. Rock about fish a

00:54:35--> 00:54:50

rock by in something means to want something to desire something to come after something. raha banish a means to be averse to something to not want something to dislike something.

00:54:51--> 00:54:57

So he's saying are all human and that you hear the word on here. So he means Are you really averse under

00:54:59--> 00:55:00

or you're saying that

00:55:00--> 00:55:04

You have no desire. Are you saying that you are disgusted?

00:55:05--> 00:55:08

Are you saying that you want nothing to do with Alia tea

00:55:09--> 00:55:14

with my deities? My Lords my Gods Ibrahim, Ibrahim.

00:55:15--> 00:55:18

Notice he doesn't say boo Nia Ibrahim Ali Salaam said

00:55:20--> 00:55:24

dear father, like look command says Yahoo Nia

00:55:25--> 00:55:28

would like Yahoo says to use of Yahoo Nia

00:55:30--> 00:55:37

he didn't say Yahoo nigga like Ibrahim Ali Salam later on telesis Marine What does he say? Yahoo Nigeria

00:55:40--> 00:55:41

he didn't say that. He says yeah, Brahim.

00:55:43--> 00:55:43


00:55:44--> 00:55:50

are you what you're trying to tell me? Is that you don't like my gods? Is that it? Is that what it boils down to?

00:55:52--> 00:56:01

He says if that's the case, let tanta he ultimatum he threatens him. He threatens him issues an ultimatum

00:56:03--> 00:56:08

if you don't stop this nonsense, the juman Naka

00:56:09--> 00:56:17

la germanica now this is a very interesting word out of joumana the word inheres out of June or June

00:56:18--> 00:56:32

Do you have alarm in the beginning which is for emphasis Most definitely. Then you have a noon with the shutdown German that's for even doubled the emphasis he says most definitely. And autojumble from Rajan

00:56:33--> 00:56:35

means I will stone you.

00:56:36--> 00:56:41

I will literally stone you to death. I will kill you with my own bare hands.

00:56:42--> 00:56:54

And he says it with not one but two degrees of emphasis. No doubt. Make no mistake Ibrahim Most definitely. I'll kill you with my own hands if I have too. Loud Yamanaka.

00:56:55--> 00:56:57

What do you mean, Monica?

00:56:59--> 00:57:11

So what do I want you to do? What journey leave me from Hitler. Hitler comes from the same word. It means to just leave something behind. To move away from something to leave something was Germany. Leave me

00:57:13--> 00:57:14

Get out of my face.

00:57:15--> 00:57:23

I disown you. I want nothing to do with you. Mulligan and don't just leave me and he's not just angry. That's why he's saying that.

00:57:24--> 00:57:33

Just get out of my face right now. I can't look at you right now. Meaning let's talk again tomorrow. Give me a couple of days to cool down and then we'll talk about this none. Malian

00:57:35--> 00:57:38

means a very, very, very long period of time.

00:57:39--> 00:57:44

A very, very long period of time. Basically just get away from me forever.

00:57:46--> 00:57:51

I just want you to forget about me. I want you to have nothing to do with me. You are dead to me.

00:57:52--> 00:57:57

Was dewdney Mulligan you're dead to me. I want nothing to do with you again after today. Ibrahim

00:57:58--> 00:58:06

Ibrahim Ali Hassan, I want you to imagine what that must have been like how crushing that was to plead to pour your heart out to your father.

00:58:08--> 00:58:11

to reason with him to plead with him to cry in front of him.

00:58:12--> 00:58:17

to exhaust yourself trying to explain yourself to Him. And for him to say

00:58:18--> 00:58:19


00:58:21--> 00:58:28

if you're going to keep talking this nonsense you don't like my Gods if you want to talk this nonsense, then you better realize you don't stop this I will kill you.

00:58:30--> 00:58:37

For father to say something like that to a son. I'll kill you was genuinely and you're dead to me. I need you to get away from me now.

00:58:39--> 00:58:40

I need you to get away from me.

00:58:42--> 00:58:48

Imagine how crushing that must have been. What would somebody how would somebody retaliate or respond in that situation?

00:58:50--> 00:58:53

How would somebody retelling Oh yeah, you're dead to me too.

00:58:54--> 00:59:04

Right? I mean, it's human being right. You just been crushed. You just been crushed. How does he respond? Bala? Ibrahim said Salama Nanak

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Salaam una, Alec. This could literally be taken as a salon.

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That Okay, you want me to leave? I'll respect your wishes. We obviously can't reconcile. We can't work this issue out. I'll go about my waist. I'll be on my way. Now. Solomonic the second understanding it could be from a more literal perspective very literally. Not how we use the lumber very literally. where he's basically saying that I have no ill will towards you.

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I do not I have no hatred towards you. I have no ill feelings towards you that is that just holding me wants to kill him. He's that just told him you need to get away from me. I've disowned you You're dead to me. And what does he turn around and tell is that is that I have no ill bad feelings towards you that salaamu Nanak I have no bad for you. I don't want anything bad to happen to you. I only want good for you Salama, Alec. I only want good for you.

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Stone Pharaoh lockerby Subhana Allah,

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He says, fine, you didn't listen to me. I'll go to a law and I will pray to Allah for your forgiveness.

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I will continue to ask Allah for your forgiveness, I still feel lucky. I will continue to ask Allah for your forgiveness in the present sighs future tense form OData form

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in the who gonna be happy and he is somebody who has always taken care of me. And he does leave on this tone just a little bit, that that you're kicking me out. You're disowning me, alone never kicked me out, alone never disown me. Allah always took care of me, and he'll continue to take care of me. And you should think about that dad. Because just like he takes care of me, he takes care of you. You should think about it when you reject me you're not just rejecting me you're rejecting a lot in the who kind of be happier. He's always taking care of me Why don't you think about that debt? There's I'm going to go ahead and stop here because there are two issues here I'll go ahead

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and tell you what they are just for you to be able to just kind of to on it or maybe do some reading on your own inshallah tonight or tomorrow. The first issue is of same set up he says Salaam to the Father here. There's an entire discussion mentioned in classical tafazzin here about this is a Prophet saying Salaam to his father, to his father was a disbeliever who's a missionary. So the issue entire issue of saying Salaam we'll have that discussion in depth tomorrow inshallah when we have time on our hands, the second issue is he's telling his father I will pray to Allah for your forgiveness when the father is a disbeliever. He's emotionally what is the exact detail of that?

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What is the entire discussion here again, inshallah we will talk about that tomorrow. May Allah subhanaw taala give us all the ability to practice everything that he is that we've said or heard. May Allah subhanaw taala allow us to really truly implement the guidance of the Quran in our personal and family relationships Subhana Allah He will be humble he subhanak alone behind ik mesh Hello La ilaha illa Anta, the sub federal governor