Why Aren’t You Grateful?
يا رب لك الحمد حتى ترضى، ولك الحمد اذا ما رضيت، و لك الحمد بعد الرضاء، ولك الحمد ابدا ابدا. فالحمد لله الذى هدنا لهذا وما كنا لنهتدي لو لا ان هدنا الله، والحمد لله الذى لم يتخذ ولدا ولم يكن له شريك فى الملك ولم يكن له ولى من الظل وكبره تكبيرا، والحمد لله الذى نحمده ونستعينه ونستغفره ونؤمن به ونتوكل عليه ونعوذ بالله من شرور انفسنا ومن سيئات اعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، ونشهد ان لا اله الا الله وحده لا شريك له، ونشهد ان محمدا عبدالله ورسوله، ارسل الله تعالى بالهدى ودين الحق ليظهره على الدين كله، وكفى بالله شهيدا، فصلى الله عليه وسلم تسليما كثيرا كثيرا كثيرا، ثم عم بعد فان اصدق الحديث كتاب الله وخير الهدي هدي محمد صلى الله عليه وسلم وان شر الامور محدثاتها وان كل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة فى النار. يقول سبحانه وتعالى فى الكتاب الكريم بعد ان اقول اعوذ بالله من الشيطن الرجيم: وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِآيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُم بِأَيَّامِ اللَّهِ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
اللهم اجعلنا من الصبارين و من الشاكرين. بارك الله لى ولكم فى القرآن الحكيم ونفعنى واياكم بالآيات وذكر الحكيم، والله ثبنتنا عند الموت بلا اله الا الله . آمين يا رب العلمين.
(Ya rabbi laka al- ḥamdu ḥattá tardá wa laka al-ḥamdu idhā mā raḍīt wa laka al-ḥamdu ba’d al-riḍāi wa laka al-ḥamdu abadan abadā
Fal-ḥamdulilāh alladhī hadānā lihādha wa mā kunnā linahtadiya lau lā an hadānā allāh
Wal ḥamdulilāh alladhi lam yattakhidh waladan wa lam yakun lahu sharīkun fil mulk wa lam yakun lahu walī min al-ẓulli wa kabbirhu takbirā
Wal-ḥamdulilāh, alladhī naḥmaduhu wa nasta’īnuhu wa nastaghfiruhu wa nu’minu bihi wa natawakkalu ‘alayh wa naʿūdhu billāhi min shurūri anfusinā wa min sayyiāti aʿmālinā, man yahdihillāhu fa lā muḍilla lah, wa man yuḍlil falā hādiya lah, wa nashhadu an lā ilāha illa allāhu, waḥdahu la sharika lah, wa nashhadu anna muḥammadan ‘abdullāhi wa rasūluh, arsalallāhu ta’āla bil- hudá wa dīn il-ḥaq, li yuẓhirahu ‘ala al-dīni kullih, wa kafá billāhi shahīda, fa ṣallāhu ‘alayhi wasallam taslīman kathīran kathīran kathīrā, thumma ‘amma ba’d, fa inna aṣdaq al ḥadithi kitab allāh, wa khayr al-hādyi hadyu Muḥammad ṣalla allāhu ‘alayhi wa sallam, wa inna sharr al-umūri muḥdathātuha, wa inna kulla muḥdathatin bid’ah, wa kulla bid’atin ḍalālah, wa kulla dalālatin fi al-nār. Yaqūlu subhānahu wa ta’āla fil kitāb al-karīm ba’d an aqūla a’ūdhu billāhi min al-shayṭān al-rajīm.
Wa laqad arsalnā musá bi āyātinā an akhrij qaumaka min al-ẓulumāti ilá al-nūr, wa dhakkir hum bi ayyāmillāh, inna fī dhālika la āyāt likulli sabbārin shakūr, allāhumma aj’alnā min al-sabbārīn wa min al-shākirīn. Barakallāhu lī wa lakum fi- qur’ān il-ḥakīm, wa nafa’nī wa iyyākum bil-āyāti wa dhikr il-ḥakīm, wallāhu thabbitnā ‘ind al-mauti bi lā ilāha illa allāhu. Āmeen ya rab al-‘ālamīn.
In sha Allāh in today’s khutba I’d like to share with you a few reflections from the 14th surah of the Qur’ān. This is Surah Ibrāhim. And in this surah among many other surahs of the Qur’ān we learn something very interesting: the nation that the Qur’ān offers up the most by way of examples for Muslims to learn lessons from is the nation of Musá AS. Seventy plus times passages are dedicated to Musá AS and the legacy of his people. And this is not just the case when the prophet SAW migrated to the city of Madinah and had interactions with the Jewish community; this is a Makkan surah. So even earlier on he was being served as an example for the Muslims. And his interactions with his people were being served as an example for the Muslims and even for the Prophet SAW.
This surah begins kitābun anzalnahu ilayka litukhrij al-nās min al-ẓulumāt ilá al-nūr. This is a remarkable book, it’s a remarkable book that we have sent down to you so you, meaning the Prophet SAW, can bring people out of the darknesses into light. They’re stuck in many shades of darkness, your job is to bring them out to light but by means of this book. That’s what your job is. A few ayat later what I recited to you, now listen to this carefully, Allāh ‘azz wa jall says: wa laqad arsalnā Musá biāyātinā (we sent Musá with our miraculous signs) an akhrij qaumka min al-ẓulumāti ilá al-nūr (that you should bring your nation out of the shades of darkness into light.) The Prophet SAW was told this in the beginning of this surah and now it’s a case study he’s being told you’re not the first one, I gave these same instructions to Musá AS so why don’t you listen to what he had to say to his people. Why don’t you pay attention to that and it will teach you something for your own people. This is how Allāh ‘azz wa jall teaches us and even teaches His messenger SAW. So now, of the things because you know the story, the history, of the Israelites in the Qur’ān is very diverse. We learn so many things about the conversations between Musá AS and the Pharoah, fir’aun, his people before they escaped, his people after they escaped, when they were wandering in the desert. There are so many epic tales, epic adventures, historical accounts that are all over the Qur’ān. So which one is Allāh swt going to highlight when he talks about bringing them out of darkness into light. What particular focus does He have now? And why I highlight that for ourselves is because I feel all Muslims should constantly be worried in terms of coming out of darkness themselves into light. Allāh didn’t just call it one darkness. He called it shades of darkness. Just like a shade, a shadow can be very dark, it can be light, right? So Muslims aren’t self righteous. We don’t think we’re guided, we’re in the light. We may have some shades of darkness. We have a problem with and we need to constantly pull ourselves out. And one of the most common and dangerous forms of that darkness is going to be highlighted in this passage. So let’s see what Musá AS has to say to his people.
Wa idh qāla Musá li qaumihi udhkurū ni’matillāhi ʿalaykum, As I translate this for you, you and I should be thinking each of these things that Musá (AS) is offering is his way of getting his people from darkness into light. First thing he says: Make mention of the gifts Allāh have given to you, the favours of Allāh upon you. Make mention of Allāh’s favours upon you. And you know at the time that these words are given, I’ll talk to you about the historical context a little bit, but the Israelites weren’t exactly a people that were having a good time. They weren’t exactly the people that enjoyed a lot of success especially not during the career of Musá AS. Either they are stuck in a situation where a tyrant ruler is about to annihilate them and slaughtering babies, not one but by the thousands, or they are in the desert about to dehydrate and die. So they are not exactly in a luxurious situation. And yet the first thing that’s told to them isn’t be patient. The first thing told to them is: make mention of Allāh’s favours on you. Instead of focusing all your energies on what is going wrong, why don’t you think about what is going right? What is it that you do enjoy? Along these lines I want to share with you when they cross the water. When Allāh rescued them from Fir’aun and they crossed the water and Allāh basically provided for them in a situation which otherwise they only deserved death. Nobody can survive in the desert, huge population, men women, children, there’s no shelter, nothing, so Allāh provides shelter by means of clouds. He provides rain. He provides Manna and Salwa, as you learned in Sunday school, many of you. He provides Manna and Salwa. He provides food. He provides drink by means of twelve springs. Fanfajarat minhuthnatā ‘ashrata ‘ayna. Ithnatā ‘ashrata ‘ayna. Twelves springs are coming out. So their food, their water, their shelter in an impossible situation has been taken care of. But something very interesting is quoted in the Qur’ān elsewhere. I want to highlight that and come back to this.
After a while they started getting tired of that food. So they ask for food, you know, sitting around what’s for lunch? Manna and Salwa. What’s for dinner? Salwa and Manna, I dunno. There’s not a lot of variety in their food. So you can imagine a couple of a guys sitting around saying man don’t you miss that restaurant back in the day? That Egyptian place was pretty good. So they’re sitting around and they’re making mention of some vegetables. Right? And they obviously the Qur’ān mentions when they went up to Musá AS and said ud’u lanā rabbak yukhrij lanā mimmā tunbit al-arḍ min baqlihā wa qithāiha wa fūmihā ‘adasihā wa baṣalihā: they went to Moses they went to Musá AS and they said some of them said why don’t you make a prayer to your God, to your Master, so He can bring out some lentils and garlic and onions and can we have some fries with that and you know, it’s like a whole menu. It’s a whole menu and now the question arises when did they learn the name of these items? It’s not like they learnt the names of those vegetables when they were in the desert. They learnt those back in Egypt when they were still under the clutches of Fir’aun. So ask yourself this question: When somebody comes out of prison and says man I miss the food I used to get served in you know when I was doing time. When you miss the food from prison, what does that mean? It’s like you miss prison itself! You’re not appreciating the taste of freedom. You understand? So you can focus on what food we don’t have or you could focus on what we do have now, we have the taste of freedom. So Musá AS is deeply upset and he says to them: atastabdiūn alladhī huwa adná billadhī huwa khayr. You seek to replace the inferior with that which is better and he’s not talking about food. Or not just about food, he’s talking about freedom. So you have to focus on the blessings you enjoy in the midst of all of your troubles.
What is the easiest, most common conversation Muslims find themselves today among each other? What are our problems? Man the youth got problems. Man politics. Man Syria, Palestine, Kashmir, man we got problems at the masjid, man this guy’s got a problem, that board that really has a problem, this organization has a problem, man our MSA is just full of problems. All we talk about our problems. Haha. It’s all we do, it’s entertaining.
Some of you have been raised in households where your dad will have his friends come over chai or baklava and you’d discuss the world’s problems. That’s all you’d do. That’s your culture. This is wrong with that one, that’s wrong with this one, this is wrong with that one, this one’s corrupt, that one’s corrupt and that’s it. See you next week, we’ll discuss the same problems again. Right? Allāh ‘azz wa jall tells the Israelites the first thing you need to focus on is the favour of Allāh. Udhkurū niʿmat allāhi ‘alaykum and then He goes further and He says if you can’t think of anyone let me remind you. Idh anjākum min āli fir’aun. When he rescued you once and for all from the clutches of the pharaoh. Yasūmūnakum sū al-‘adhāb: he was humiliating you with the worst form of punishment. Yudhabiḥūna abnā’akum (he was slaughtering your children, your sons) wa yastaḥyūna nisā’akum (and he was allowing your women to live for the purpose of further degradation and humiliation) wa fī dhālikum balāum min rabbikum ‘adhīm (and in all of that there was a huge trial for you). You were in great difficulty as a result. Now this conversation is happening when they’ve already been freed from all of this. And now they’re in another difficult life. But Allāh’s messenger is telling them your first darkness is that you’re not grateful enough. That’s your first real problem. You always think about your problems, you don’t think about what’s going on good in your life. What are the good things in your life. And I want to, before I go on, turn some attention to the family situation in the Muslim households. How many mother-in-laws are always complaining? How many wives are always complaining, how many husbands are always complaining, how many daughters and sons are always complaining? You know, get me this, get me that, I never get to do this, I never get to do that. Why couldn’t you move there, why did you move here, why did you take that job, why did you move out there, why did you …. Constant complaints! About each other. That’s our life that’s become our life. People go home and the husband complains against the wife and wife complains against the husband. The in-laws complain against each other. That’s all it is. That’s all your life has turned into at home. That’s why you spend more time in the masjid, some of you. You can’t deal with the home situation. This lesson is not just for us in the religious setting. We have to learn to focus on positive things. And when you don’t, you know what happens. And this is not just even religious advice. When you focus on things that are going wrong in your life, you lead a miserable life. You lead a depressed life. Nothing makes you happy because you’re too overwhelmed by things that have already occurred. That you know, and by the way, when you look back just literally remarkable thing to think about. What the Israelites have gone through is nothing easy. I mean when you hear news of a child being killed even by mistake in a car accident it’s disturbing. This man is killing children by the thousands! On purpose! That is a trauma for a nation not to easily overcome. So even if they’ve escaped, the trauma shouldn’t just go away but Allāh says EVEN THEN focus on the favours of Alah on you! Focus on the fact that that’s been done with. It’s over. And now you’ve been rescued from that. You know He changes their mindset. They’re not supposed to be a people of complaint any more. And He goes on and this is the amazing thing: wa idh ta’adhdhana rabbukum, very famous ayah, often it’s quoted without the context, wa idh ta’adhdhana rabbukum, I’ll roughly translate it for you first, when your Master your Lord declared la’in shakartum la’azīdannakum (if you’re just grateful, I’ll increase you multiple folds) I’m doing a very casual translation so far. Your master declared if you’re grateful, I’ll increase for you multiple folds. Wa la’in kafartum inna ‘adhābi lashadīd (and if you’re ungrateful, if you deny, then my punishment is intense). But let’s go back a second, this idh ta’adhdhana rabbukum, many of our scholars say in tafsir that this declaration is wadhkurū idh ta’adhdhana rabbukum (remind yourselves O Israelites, O followers of Moses, followers of Musá AS, when Allāh addressed you directly. You know there’s an occasion in the history of the sons of Israel when Musá AS took them, took the leaders of Bani Israel to go make taubah, to repent to Allāh. And he took them and Allāh addressed all of them directly and when He addressed all of them directly He said many things to them. In Qur’ān we read: khudhū mā ātaynākum biquwwah (hold on to what we’ve given you with all of your might. They were given very stern advice. Hold on to the book. In this passage Allāh highlights something else they were told. Something else they were told and all of it has to do with just being grateful. The Israelites are now being called and the only thing Allāh wants them to focus on is being grateful. But before that even, the word uses idh ta’adhdhana, you know in the Arabic language there are lots of words for declaring something, proclaiming something, a’lana can be used, you know, akhbara could be used, there are so many words that can be used. Ta’adhdhana comes from the word udhn which means ear and it’s a kind of announcement that’s made that rings in your ear. It doesn’t let go. Like you think about it all the time. This strong announcement. You know how sometimes your parents they yell at you all the time and there’s one time they yell at you and it rings in your head and you’re sitting there quietly and you close your eyes and it comes back. A flash back a thousand times that’s ta’adhdhun, it doesn’t let you go. Allāh says, He basically He’s saying through the language He said in the most stern possible words. He said in the most penetrating form. To use these words la’in shakartum (if you were just grateful a little bit, shakartum is in the past tense in the Arabic language and that suggests something rhetorically. I’ll put in simple words for you. If you were even grateful one time, if you were just grateful even once, if you could for once show gratitude, if you could do that, for that one act of gratitude la’azīdannakum, I swear to it, I’ll increase and increase and increase and increase for you. Allāh swears to it three times over in the ayah linguistically speaking. He swears that He’ll increase for you if you just show gratitude, you just have to be grateful, that’s it. That’s all I ask for you, I’m not asking for you to be grateful all the time, that’s what I’ll do if you show gratitude once, you show gratitude once and there’s a switch that happens so the present tense immediately, I am and I’ll continue to increase you which implies this is going to happen continually.
The other thing that’s really interesting here is that the ayah began in the third person. This idh ta’adhdhana rabbukum not ta’adhdhantu, Allāh didn’t say when I decide, when I declared to you, when I proclaimed to you, He said when your Master proclaimed, that’s the third person, but immediately He comes close to you. And He says if you are grateful, I’ll increase. He doesn’t say He will increase. The rest of the ayah should remain He. But He says if you’re grateful, I’ll come close to you. You’ll earn my closeness just by being grateful. This is the greatness of the ayah, subhanallah!
In the ayah itself, Allāh offers you and me that He’ll be close to us. All He wants from us is for us to learn to be grateful. In shakartum la azīdannakum. And what’s even more interesting in this ayah from a rhetorical point of view, is when you say shakara you always add who you’re thankful to. If I say I thank, commonly when we talk to each other we say to thank you. We add that You. We thank Allāh. He doesn’t even say in shakartum lī, (if you’re grateful to Me, I’ll increase you). He said just have the attitude of being grateful. It’s not even limited to Allāh ‘azz wa jall. Because the prophet (SAW) teaches us, the Qur’ān in addition teaches us, we’re not just supposed to be grateful to Allāh, we’re supposed to be grateful to our teachers, to our parents, to whoever does any good to us. Because being grateful, when you recognize a favour being done to you, it’s an extension of what Allāh has given to you. It’s a part of your rizq. So if you fail to be grateful to your husband, you fail to be grateful to your wife, you fail to be grateful for the blessing of your children, you fail to be grateful for the job you do have, as opposed to the job you want, you fail to be grateful for the car you do have as opposed to the car you want, when you fail to be grateful for those things it’s an extension for not being grateful to Allāh. La’in shakartum in all of its forms. If you’re grateful all around to anybody, it’s not limited to one thing. And if you can learn to do that Allāh will give you and give you and give you and when He swears by it, who can compare? When he gives that guarantee, la azīdannakum, this is the word of Allāh ‘azz wa jall, Allāh doesn’t need to swear for anything. You know in normal language when a person swears, I swear I didn’t do this, I swear I’m going to do this for you, you know when that’s done? When somebody doesn’t believe you. When you come late to work you tell your boss, I swear there was a lot of traffic. Because you’re afraid he’s not going to believe what you’re saying so you’re ready to testify and go to court for it, right? Swearing is done when the person you’re talking to is skeptical. Allāh ‘azz wa jall is talking to a believing community. He’s talking to the Israelites directly. There’s no doubt here. But He’s still instills it in them as though they might be waswasah from shaytan, whispers of the devil later on that you’ll forget to be grateful. So I am reminding you in as strong as possible words, I will give you more. I will take care of you, I will hook you up, just trust me. Be grateful. I’ll take care of you.
Now the last thing, something I skipped before I move forward. I want to go back towards a little bit again. Allāh ‘azz wa jall said: Musá AS said to them right before this: inna fi dhālika, when Musá AS was given instructions, this is how you bring your people out of darkness into light. Allāh said to them: wa dhakkirhum bi ayyāmillāh. Remind them of Allāh’s days. One of the instructions given to Musá AS, this is how you make your people grateful. Remind them of Allāh’s days. Now what in the world does that mean? Allāh’s days? There’s a surah dedicated in the Qur’an just to Allāh’s days. And that’s Surah al-A’rāf.
In Surah al-A’rāf we find lots of Allāh’s days, the day Allāh created us, the day we were brought to this earth, the day Allāh took an oath form us, the day we are going to go back to Allāh, the day on which you warned nations, the day on which you destroyed nations. But each one of us also has Allāh’s days. Specific days you can recall when Allāh did a favour to you that you could not have expected from anywhere else and He did it for you. And that nation particularly, their day of Allāh was when Allāh rescued them from Fir’aun. So Allāh told Musá AS in the previous ayah: remind them by using Allāh’s days. And in the next ayah Musá AS applies the ayah and says remember the day He saved you from Fir’aun. Remember that day? He applies what Allāh taught him. What are we learning? We should apply what Allāh taught us. Remember the day you came out of the hospital? Remember the day the baby came out and everything was normal? Remember that day? Those are the days of Allāh. Nobody gets credits for those days except Allāh ‘azz wa jall. You know, we have to mark those milestone days in our life. When people celeberate they should be celebrating with gratitude. They are supposed to be opportunities for us to become more and more grateful. You know. How many friends I have they had their first child after a lot of attempts and when they had a child born three months premature and the child is in the ICU for three four months. And this is may be 10 years ago. Now the child is living a normal healthy life. But every year they look at this child grow and they increase in gratitude because it looked impossible. Doctors were shaking their head that no you should just get mentally prepared yourself. We have this counselor on staff ready to you know console you for the loss of your child. Everything was ready and said except Allāh decided, NO. This child will live. And will be a source of happiness for his parents. Subhanallah! We have to learn to become a grateful people.
If Bani Israel in the midst of all of their complaints are taught this, we are no one to complain. And the first teaching is that to Musá AS and that’s another important lesson. If there’s one messenger before Rasulullah SAW who has a right to complain, he’s got a right to complain, not just because he gets hate from the enemy, from the disbeliever, he gets trouble from his followers. So much so that the words are that come out of his mouth. Lima tu’dhūnanī, Why do you continually cause me pain? You believe me. Wa qad ta’lamuna annī rasūlullahi ilaykum, you already know I am God’s messenger to you, why do you cause me pain? If there’s one messenger that has a right to complain, that messenger is Musá AS. What does Allāh say at the end of this ayah when He gave His this messenger instructions to pull his people out of darknesses into light. He says inna fī dhālika la āyātil likulli sabbārin shakur. Two attributes. He said this reminder is going to be good for anybody, any person, who can have two qualities. The people that will benefit from this the most, these kind of reminders the most are the people who have two things in them. They are sabbār and they are shakūr. Let me translate those two for you. One is extremely patient, continually patient. Over and over again exercising their patience. And the second is extremely grateful. These are both hyperbolized nouns. Extremely patient. Extremely grateful. If you can do those two things, you’ll benefit from guidance like nobody else.
But why these two things together? I’ll give you a simple example. I’ve given this many times before but shamelessly I don’t care. You open up the fridge. You see four five different kinds of drinks. But you see the one drink you wanted, you wanted the orange juice, you see grape juice, you see orange, mango, you see soda, you see water, you just don’t see your orange juice. Where’s the orange juice?! God! Everytime! Instead of being patient, before even patient, your patience is tested because you failed to be grateful for everything you do have. So you lose your patience when you don’t have gratitude. The first thing Allāh could call for here is sabr because they were in a difficult situation. But what will make your patience easy? Some people ask sometimes, how do I become patient? Brother I have a temper problem. I get very angry. I get very impatient. You know. What should I do? I can’t help myself. Yes you can! Why don’t you learn to be grateful! That’s the teaching of the Qur’an. If you want to fight your impatience, learn to become grateful. Because when you focus on the gifts Allāh has given you, your mind will not have the energy left to focus on the things you don’t get your way. What you want is your desire. What you have is what Allāh wants for you. Compare the two things. I’ll say that again. What you want is from your heart. I want that car. I want that house. I want my son to do this. I want my daughter to do that. I want you to do this. I want him to do that. But what you do have right now is because Allāh decided it. So you’re comparing what you want with what Allāh has already given.
We have to learn to be grateful for what we have. I’m not saying we don’t strive for better and better. We absolutely do. But we do that with patience and with gratitude. And if you do want things to improve, the ayah has the solution. Brother, I don’t see my family situation improving. I don’t see my salary increasing. I don’t see my debt going away. I don’t see my problem disappearing. Allāh has the formula here: la’in shakartum la’azīdannakum. If you’re just grateful, I’ll increase you. I’ll give it to you. Where do you think the money comes from? Where do you think the solution to your problem comes from? It comes from Allāh ‘azz wa jall. And He says I kept it locked until you show some gratitude. You show gratitude, I’ll unlock it for you. What are you waiting for? Learn to be grateful. And then He adds one more thing and I’ll end with that. Wa la’in kafartum, and if you choose not to be grateful, if you want to just be in denial, that these are gifts from Allāh to you, you want to focus on all your problems, and complain all the time to yourself and others. If that’s the life you want to live, inna ʿadhābi lashadīd, my punishment is really intense.
What’s remarkable about this ayah here is He doesn’t even say, if, if you’re ungrateful, I will punish you. He doesn’t say that. He doesn’t even mention you. He just says my punishment is intense. Remember when someone shows gratitude, He mentions them: la azīdannakum, I’ll increase you. He honoured you and me by mentioning us. But the one who is ungrateful doesn’t even deserve to get mentioned by Allāh ‘azz wa jall after that point. He just says my punishment is intense. You’re not even worthy of mention at that point. You don’t mention me, why should I mention you? That’s what Allāh ‘azz wa jall does in the ayah. Inna ‘adhābi lashadīd. Subhanallah!
And you know the Israelites, specifically the Israelites, they carried an attitude that we today see in Muslims sometimes. Allāh wouldn’t do that to us. We’re special. He brought us all the way out of the water, now He’s going to punish us? Common! After all He brought us all the way this way and He saved us because we’re special. He’s not going to punish us. We’re the ummah of Musá AS. Sounds familiar? We’re the special ones. He wouldn’t do aht to us. What does the next ayah say and I’ll conclude with it. Just so we have a reality check. Allāh ‘azz wa jall says: wa qāla Musá (Musá AS says to his nation) in takfurū antum wa man fi al-ardi jami’ā (if you all become ungrateful and everyone on the earth for that matter becomes ungrateful) fa inna allāha laghanī ul-ḥamīd (then Allāh is completely free of need. He doesn’t need you). Don’t you for a second think you’re special. You’re not special. Allāh is Ghanī. He doesn’t need you to praise Him. He’s already self-praised; Ḥamīd. He doesn’t even say Maḥmūd. Li anna al-kalimata taḥtāj la nā’ib il-fāʿil, the Arabic principle, Maḥmūd being someone who is praised. Would suggest somebody is praising but they’re not being mentioned. Ḥamīd doesn’t even allude to somebody else. He’s praised in and of Himself even if nobody praises else is around. You’re thinking He needs you to pray to Him? He doesn’t! That’s only for your benefit. So you can increase for yourselves.
This is a lesson Allāh ‘azz wa jall [gives]. Musá AS was taught to give [this lesson] his people so they could come out of darkness to light. And then this message is important enough Allāh put it as a teaching for the messenger himself. This is teaching methodology for Rasulullah SAW. He was first told you bring your people out of darkness into light. Then he was told here’s how Musá did it. Musá reminded his nation this way. So you remind your nation this way. May Allāh ‘azz wa jall bring us out of the very shades of darkness we have into light. May Allāh make us a grateful people. May Allāh make us focus the good things we enjoy in this life and truly, sincerely become grateful to Him. And as a result of our gratitude may Allāh ‘azz wa jall increase us in the good things and in the guidance and in the blessings that we enjoy in this world. Barakallāhu lī wa lakum fil-Qur’ān il-Ḥakīm, wa nafaʿnī wa iyyākum bil-āyāti wa dhikr il-Ḥakīm.