Omar Suleiman – When Allah Tests You With The Truth
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AI: Transcript ©
Who can tell me the very first time
Ibrahim alaihi salaam's name is mentioned in the
Quran when you're reading from front to back?
We have a lot of hifa' here, Mashallah.
What's the first time you hear about Ibrahim
alaihis salaam?
You're you're right there, an eye or a
2 ahead of them.
It's verse 124.
You're at 126.
Verse 124 of Surat Al Baqarah.
When Allah Subhanahu Wa Ta'ala tested Ibrahim alaihis
alayhis salaam. Ibtala tested Ibrahim alayhis salaam with
some words, and he perfected those words
alayhi salaam.
But it's very interesting
that the first mention of Ibrahim alayhi salaam
is test.
The very first way that Allah brings Ibrahim
alayhis salam into the story of the Quran
is test.
And the way it ends, the last mention
of Ibrahim alayhis salam in the
that this is indeed in the first scripture,
Surafee Ibrahim Wamusa
and Surat Al A'la, that this is in
the Suraf in the scriptures of Ibrahim and
Musa alayhis salaam. Allah has given you a
consistent covenant.
Why do I start with this? Can anyone
tell me what that means? What
did Allah test him with?
If we're gonna go till 10:30, 11, y'all
are gonna have to interact with me. Alright?
Yeah. What did he test him with?
Faith. Can you be more specific?
So is Allah talking about the of his
father throwing him into a fire? Is he
talking about the Ibtila of
his son?
But he says,
He tested him with words.
The scholars of Tafsir mentioned, and this is
an area from Ibn Abbas radiAllahu ta'ala Anhu
Ma, but the
is the ahad, the covenant itself.
Now I wanna explain why this is so
important.
Because many times when we think of test,
we immediately think of a circumstance
that resembles
test to us.
So we think of poverty, we think of
oppression,
we think of difficulty, we think of Ayuba
alaihis salam, we think of Yusuf alaihis salam
at the bottom of the well. And Allah
subhanahu wa ta'ala mentions that we test you
with and with with
hardship and with ease,
but it is at the end of the
day,
we're testing you with hardship, and we're testing
you with ease, and both of them are
equally attest. As Abdul Khman bin A'uth radiAllahu
ta'ala Anhu said,
That we were tested with hardship,
and we were patient, but we were tested
with ease and we were not patient.
So you think of test in terms of
circumstance,
but the greatest test that Allah subhanahu wa
ta'ala refers to is the test of al
ahad, the test of the covenant.
The test of la ilaha illallah and what
it entails in the first place.
Take what we have given you with strength,
hold on to the test. And so subhanallah,
you'll find that The
words are 30
covenants,
30,
tests that Allah Subhanahu Wa Ta'ala gave to
Ibrahim alaihis salam, and they are encompass
in the last verses or in the verses
in Surat Al Aghaab,
I don't know the verse numbers, so someone
will have find those verse numbers. We'll do
this that way insha'Allah. Someone can find me
those verse numbers insha'Allah.
So you have those 10
qualities that are mentioned Surat Al Ahzaab, and
then he says,
The 10 qualities in Surat Al Mu'minoon, start
starting off Surat Al Mu'minoon,
and then finally
in Surat Al Ma'arij,
Those who are consistent with their prayer. The
10 verses in Surat Al Ma'arij, in the
middle of Surat Al Ma'arij. He says that
they're encompassed within
these 30 qualities.
The point is is that Allah subhanahu wa
ta'ala gave Ibrahim alaihis salam a task.
He gave him a task of prayer, he
gave him a regimen of fasting,
He gave him a regimen of honoring his
trust. He gave him all sorts of standards
of character,
of akhlaq, that Ibrahim alaihis salam had to
cling onto. The fall of Bani Israel
is not because of
a difficulty or a circumstance. The fall of
Bani Israel is the refusal to abide by
the ahad, the refusal to abide by the
covenants,
the praise of Ibrahim alaihis salaam who is
the father
of the nations.
Abu al Ambia,
the father, the literal grandfather, Ibisrael alayhis salam.
Right?
The the success
of Ibrahim alaihis salam is in his ability
and his sincerity in holding on to the
ahad, holding on to the covenant.
Right? So it starts off from this place,
holding onto the ahad, holding onto the covenant.
Then you start to break down what that
looks like.
1st and foremost, that idea of Ibrahim Alayhi
Salaam as a father of the Prophets.
Abu al Ambia. What does that mean? There
is an element of lineage
that is certainly encompassed in the idea of
being a father of the Prophets,
but it's deeper than that. The Prophet Sallallahu
Alaihi Wasallam
I am to you like a father. I
teach you.
I teach you.
So the greatest duty of a father,
or what's being implied of a father here
is the idea of being a shepherd.
And the Prophet SallAllahu
Alaihi
Wasallam
said,
Every single one of you is a shepherd,
and every one of you is responsible for
their flock.
I want us to break this down because
I don't want you to feel disconnected even
from that lofty concept of being
the father of the prophets.
There is actually an implication that is directly
relevant to you. The Prophet sallallahu alaihi wa
sallam said, I am to you like a
father, and that I teach you, and all
of the prophets were shepherds,
and the greatest duty of a father is
to be a shepherd,
And all of you are shepherds,
and there's something that is deeply profound about
this, that the greatest rights that your flock
has upon you is that you teach them
how to worship Allah
That you guard the covenant amongst them.
That if you were as a parent to
give your children the best education in the
world,
but you don't teach them how to pray,
you have utterly failed as a parent even
if they are the wealthiest and most successful
people in the world in terms of their
material success.
Because your first responsibility was to teach them
Islam
and was to show them Islam
and to demonstrate that patiently with your flock.
But the prophet
said every single one of you is a
shepherd,
even if you are not a parent.
You all have a flock.
And Subhanahu wa'ala, there's something deeply profound here.
The transfer of 'ilm,
the transfer of knowledge
from one person to another
is literally the way that the religion survives,
even in the darkest of eras.
And what we are learning here from the
Prophet, salayhi wa salaam,
that even under
even under oppression
and difficult circumstances,
should be maintained.
Clarity should be maintained. Jahl, ignorance should not
prevail
to where clarity is lost
because that clarity
is where the light is maintained, the light
of knowledge is maintained, that once again will
break through and give birth to the next
episode of this ummah. You can't lose that.
SubhanAllah, if you read about the way that
the enslaved in this country
used to transfer Surat Al Fatiha, transfer pages
of the Quran to one another, how they
secretly practice Islam on these lands. It's hard
for us to imagine. You talk about Islamophobia
now, realize in the same places that you
are living right now,
there were people
that were tortured
literally
by slave owners. If they said La ilaha
illallah and if they verbalize the Quran. In
the same places, you talk about the darkest
phase of Islamophobia,
go back 300 years.
Right? Don't start now
after the 911 era. No. No. Go back
300 years.
But what has to be maintained with the
flock is al khim, is knowledge.
That is the greatest responsibility of the shepherd
to a flock, and all of us are
shepherds
in some way. So you even connect
to Ibrahim alaihis salaam at that level, that
Ibrahim alaihis salaam saw his greatest responsibility to
maintain
clarity
with his children. And that's why Allah subhanahu
wa ta'ala mentions to us, Ibrahim and his
parting words with his children,
and then his son with his son, and
Yaqub, his grandson with his son,
Right? What are you going to worship after
me? What are you going to worship after
me? What are you going to worship after
me? What are you going to worship after
me?
The transfer of that clarity.
Why? Because sometimes
sometimes victory is delayed,
but clarity can't wait.
Darul Artam has to exist in Mecca, not
in Madinah.
There has to be a place
where that transfer of knowledge takes place, where
that cultivation
of the light of 'il, the light of
knowledge takes place, so that when the time
has come,
when light can break through once again,
the next episode of the Ummah prevails.
It goes on and it goes on and
it goes on until the day of judgment.
Allah Subhanahu Wa Ta'ala then praises Ibrahim Alaihi
Salaam
with his
suk. He was
a person of truth,
and he was a prophet.
The scholars mentioned
that a siddiq is the highest rank that
a person can attain
under a Prophet of Allah Subhanahu Wa Ta'ala.
It's even higher than the shahid, it's even
higher than a martyr.
And a martyr could indeed be a siddiq
and a shahid.
Right? But a siddiq is not always going
to be a shahid.
But a siddiq would always be willing to
be a shahid. And I'll explain to you
what that all means.
Do you think if Abu Bakr as Siddiq
radhiallahu ta'ala Anhu
knew that he was going to suffer the
fate of Umar Radhiallahu Ta'ala Anhu, or Uthman
Radhiallahu Ta'ala Anhu, or Ali Radiallahu Ta'ala Anhu
in terms of assassination,
do you think he would flinch for a
moment
at that fate?
Absolutely not.
And so he already
attained
the maqam.
He already attained the rank even if he
did not have to undergo
the circumstance. He was already willing to do
it in the hijrah with the Prophet sallallahu
alaihi wa sallam.
He knew the bad intentions that they had
for the Prophet sallallahu alaihi wa sallam, and
that they had for Abu Bakr radiAllahu ta'ala
Anhu with him, and that they had for
Ali RadhiAllahu Anhu when he was in the
bed of the Prophet Sallallahu Alaihi Wasallam after
the Prophet Sallallahu Alaihi Wasallam departed. He knows,
but he had already
convinced himself. He already arrived at a truthfulness
with Allah Subhanahu Wa Ta'ala
that not only am I willing to submit
to the truth, I'm willing to submit to
the consequences of the truth as well.
Some of us have not arrived there yet.
May Allah subhanahu wa ta'ala make us all
people sit,
But
it's one thing to say, I submit to
the truth.
Yeah, I believe Islam is true, but are
you willing to submit to the consequences of
the truth? And if a person has already
developed the resolve
that they are willing to submit to the
consequences of the truth, then they already attained
the reward for those consequences even if they
never lived to see those consequences.
You think Ibrahim Alaihi Salam when he was
being thrown into the fire
would have changed?
I mean, knowing
that this could indeed burn him? Was Ibrahim
Alaihi Salam given foreknowledge that the fire was
not going to burn him? He was willing.
Hastunallahuunamalwakeen
He was willing to go into that fire
for the sake of Allah subhanahu wa ta'ala.
Therefore, he walked away from the fire
unscathed by the fire, but fully rewarded for
being thrown into the fire. SubhanAllah.
May Allah Subhanahu Wa Ta'ala preserve him and
preserve the the living martyrs of Gaza. Truly,
you look at them and you say,
This is a walking martyr, and Allah knows
best
But there are people
that are alive, but they already attained the
reward of shahada.
Even if they're not shuhada themselves.
People that have been pulled from the rubble
and Allah subhanahu wa ta'ala left them on
this earth, they're missing limbs, they've lost all
their family members, perhaps Allah subhanahu wa ta'ala
recorded for them the reward of shahadah already.
Even if they did not yet leave the
world as shuhada.
Sittq
is the greatest rank you can have with
Allah Subhanahu Wa Ta'ala. And Abu Bakr radiAllahu
ta'ala Anhu had that because he was willing
to affirm the truth as soon as it
hits, and he was willing to endure the
consequences of the truth no matter what the
consequences were. Most of us make calculations.
Is it worth it?
Is this worth it?
Is it worth it? Is is is the
is the reward worth the risk?
Is the paradise and the promise worth the
pain? Most of us make these
these calculations
when we are
confronted by an uncomfortable truth. Think about those
words, uncomfortable
truth.
When we're confronted with an uncomfortable truth about
ourselves
or in regards to our circumstances,
most of us make a calculation.
A siddiq,
the only calculation that they make
is whether or not this is from Allah
subhanahu wa ta'ala.
And so they rise
in their rank with Allah subhanahu wa ta'ala.
And so, as I said with Ibrahim alaihis
salam, you always see a manifestation. First you
have Abu Bakr as Siddiq radiAllahu ta'ala Anhu.
The proof that it's the highest maqam is
when the Prophet shalallahu alaihi wa sallam was
with Abu Bakr, Umar, Umar, Umar, Umar, and
Umar, and Umar shook. And the Prophet shalallahu
alaihi wa sallam said,
be firm Umar, you have upon you a
prophet, a sadeep washaheedayn,
and 2 martyrs.
Ibrahim alaihi salaam never changed his resolve. Allah
Subhanahu Wa Ta'ala tells us what's the sign
of a
This is literally the sign right here.
Allah Subhanahu Wa Ta'ala says there are people
that are truthful to the covenant they've made
with Allah Subhanahu Wa Ta'ala.
Some of them have an opportunity
to prove themselves,
the circumstance presents itself
and the response, the appropriate response is immediately
there. Some of them are forced to wait
and perhaps they never actually are confronted with
that circumstance.
But,
Allah says the sign of a siddiq
is they do not
they do not switch in regards to their
resolve.
Their resolve
is maintained.
Alright. Some of you are thinking, well, how
in the world
do I get that? How do I know?
I haven't yet been confronted
with an uncomfortable truth. You know where you
start?
Comfortable truths.
Do you actually follow Allah Subhanahu Wa Ta'ala
and obey Allah Subhanahu Wa Ta'ala when you're
confronted with a comfortable truth?
If I can't
drag myself
to the lowest hanging fruits, the obligations that
are immediately available to me and easy for
me to commit to,
then how in the world am I going
to be able to do so when I'm
confronted with a much more difficult with a
much more difficult truth in my life?
And then out of the comfortable truth,
the somewhat uncomfortable truths.
And the more that you get used to
abiding by the truth no matter what the
circumstance,
the less important the circumstance
becomes
when you are confronted
with a very difficult truth.
Subhanallah, I always tell people the people of
Gaza didn't figure this out
on October 7th.
They've been preparing for this. It takes a
certain type of mindset.
SubhanAllah, I was talking to,
a brother
about the situation, Palestine. Of course, may Allah
subhanahu wa ta'ala make it easy for all
of our brothers and sisters there. Allahumma. I
mean,
if any of you study the politics of
the West Bank, it's an apartheid regime. Right?
You have zones. So you have zone c,
certain zones where settlers are more prone to
attack those zones.
And we're just talking about it. He's like,
you know, think about the mindset of someone
who starts to build a house in Gaza
or starts to build a house in zone
C.
Right? While you're building the house,
you already know that at any moment, this
house might get destroyed.
You have that in your mind as you're
building, you put your life savings into it.
You work 20, 30, 40 years to be
able to build a house or purchase an
apartment. Think about here the American dream, it's
the Palestinian dream.
You're building your house and you know that
at any moment,
at the behest of your oppressor,
your house might be destroyed,
and you're okay with that.
You've come to terms with that already. So
you talk about like a with dunya being
attached to this world,
you're already
you've already developed that regimen, that routine, that
resolve.
There is something to be said about how
Allah subhan Wa Ta'ala did not allow for
the prophets to get too comfortable.
Which prophet was comfortable?
Right? You think it was comfortable to go
from Mecca to Madinah for the prophet
salallahu alaihi wa sallam, place completely unfamiliar to
him and settle over there? Think it's comfortable
for Ibrahim alaihi wa sallam to go on
this map from Iraq to Palestine to Egypt
to Mecca and back? It's not comfortable.
Yusuf alaihis salaam being taken from the home
of his parents, thrown into a well prison,
slavery prison. Mean even though he ended up
on a throne, by the time he got
on a throne, he already had a lot
of perspective,
that this is temporary. I've been in a
a comfortable place before and Allah just shook
me out of it.
So why would I delude myself now in
thinking that I can
find my place in this comfort?
Right? So a siddiq, you find the element
in it in Abu Bakr radiAllahu ta'ala anhu,
and then you see it in people who
when the truth becomes severe,
they don't back off from their result. May
Allah subhanahu wa ta'ala make us amongst them,
allahu aamin. But it's just like how the
prophet sallallahu alaihi wa sallam taught us that
whoever is not grateful for the small things,
you don't suddenly become grateful for big things.
If you don't know how to thank Allah
Subhanahu wa ta'ala for small things in life,
you don't suddenly become a grateful person when
a big blessing is bestowed upon you. If
you don't know how to thank people, you
don't know how to thank Allah Subhanahu Wa
Ta'ala.
Whoever is not patient with small difficulties is
not gonna suddenly become patient when big difficulties
strike them, Right? You get impatient when you're
waiting for something at a restaurant. You get
impatient in traffic. You get impatient with a
flat tire. You get impatient
with someone saying something to you
that's a little bit offensive.
You don't suddenly
develop this great patience and resolve
in the face of
a tyrant.
It's something you work on. So you think
of Al Ghazah for example,
they've learned to become patients
with certain difficulties in life, things that you
and I take for granted.
And so when things
really become difficult upon them,
they've already built something with Allah Subhanahu Wa
Ta'ala. What does that look like with Suddh?
Again, it looks like
accepting the truth as it hits you, especially
the comfortable ones, and then building upon that
building building building a relationship with the truth.
So that no matter how difficult it becomes,
you always abide by it no matter what
the situation. That's why another thing that the
scholars mentioned subhanAllah, you see the prophet shalallahu
alaihi wa sallam mentioned that a shafi'i on
the day of judgment. Allah will not allow
a vulgar liar to be an intercessor on
the day of judgment. Why?
You can't be a truthful person with your
deeds if you're not even truthful with your
speech.
How can you be
a with your
a truthful person with your deeds, if you
have become accustomed to lying in your speech?
And so the first thing it starts with
is
truthfulness with your speech.
I hate lying, the prophet shalallahu alaihi wa
sallam hated lying.
Right? I'm not gonna lie, no matter what.
When do you lie usually? You lie because
the truth is inconvenient to speak. So I
need to make up a story quick.
I need to say things a little bit
differently.
What is that showing you already?
You don't want to suffer the consequences of
the truth.
You know? So what do we say to
our kids? Like, look,
just tell me how it is in the
first place. You're gonna get punished either way.
But if you say it how it is
in the beginning,
right? Your punishment will be less. That's how
That's that's parenting. At least I think that's
good parenting. Right? That's what you say to
your kids like, look,
just tell me what it is now.
It's gonna be a less less severe punishment.
But if you lie to me and then
I catch you lying, the punishment is gonna
be 5 times worse.
So get used to just saying it, I
messed up.
Be saw them, be truthful with your speech,
don't make stuff up. And if you're truthful
with your speech because you're willing to encounter
the circumstances, the consequences of the truth of
your speech, you'll be willing to do so
with your,
with your actions as well. And so Ibrahim
alaihis salam is
And the greatest person of this Ummah, Abu
Bakr is
Sadiq. He's known by his
his truthfulness, and his willingness to abide by
the truth as soon as it comes to
him. No
hesitation,
no doubt, immediate affirmation
of the truth, and immediate willing to immediately
willing to suffer the consequences of the truth.
And then you have the miracles.
So, Abu Bakr radiAllahu can't become Ibrahim alayhis
salaam. Ibrahim is a prophet of Allah. He's
greater than Abu Bakr radiAllahu
ta'ala An.
We can't become a Khalil, but we can
become a Walid.
You can't have the miracle
of a prophet, but you can have miracles
in your life that are based in the
same taqwa,
the same piety that those prophets have.
There's a man in our ummah,
who's the Ibrahim of this Ummah. Does anyone
know his name?
His name is Abu Muslim Al Khawlani
Radhi Allahu Ta'ala An. And I can't go
into his full biography right now.
How many where are the where are the
Yemenis in this place? Where is Ahliya Man?
Alright. Like, if you were to do a
study of how the prophet
used to inquire or give not just the
bushra of the people of Yemen,
the glad tidings of the people of Yemen,
but specific people the prophet shalaihi wa sallam
told us, Sahaba, you will meet from Yemen.
And Abu Muslim Al Khulani are two examples.
Abu Muslim Al Khulani radiAllahu became Muslim in
Yemen. And I want you to think about
this concept.
Yemen embraced Islam,
but many people didn't catch the prophet salallahu
alayhi wa sallam alive. And think about how
devastating that is. Mu'adib Anjal radiAllahu Anhu shows
up, Wow, this religion is beautiful. I wanna
go meet the Prophet SallAllahu Alaihi Wasallam. You
make your way to Madinah, he just died
a week ago,
Sallallahu Alaihi Wasallam. He just died a month
ago, alaihi Wasallam.
That's gonna sting, that stings hard, right? Abu
Musamin Khulani radiAllahu ta'ala Anhu
was one of those people who embraced the
salaam in the time of the prophet shalaihi
wa sallam, and then made the intention
to go and be with the Prophet Sallallahu
Alaihi Wasallam in Madinah. There was a false
Prophet in Yemen, Asquid Al Ansi.
And he knew about the righteousness of Abu
Musaam and he wanted to deter people.
So what did he do?
He kindled the fire,
and he
wanted to throw Abu Muslum into that fire,
Right? And his name was actually Abdullah Abu
Muslim Al Khawlani. It's a long story as
to how he got that name. But he
wanted to throw him into that fire, to
make an example out of him to the
believers. Sound familiar? It's always the case.
Try to make an example out of them,
and you end up being made the example.
Happens every time,
Right?
So,
he kindles the fire, Abu Muslim is completely
unfaced.
He's a new Muslim.
You talk about someone who just embraces Islam
but already has the faith that you're just
like, Where did you get that from? That's
something Allah puts in the heart of a
person. That's why iman is not something
that you just read out of a book.
Allah reads your heart and puts it in
there sometimes, quickly.
Someone becomes Muslim and they have a zeal
like Bilal radiAllahu
So in any case, he starts the fire,
Abu Muslim is unfazed,
he's making his dhikr like Ibrahim alaihis salam,
he's thrown into the fire,
then he walks out the fire
completely unburnt,
unscathed.
And Aswad Anansi looks at him and he
doesn't make tawba. Like you ever thought to
yourself, why didn't the father Ibrahim Alaihi Salam
go, Oh, wow, I really messed up.
Threw my son into a fire and he
just walked out of it. Maybe I should
think about what he's been saying to me.
Absolutely not.
So what what happens at Aswad Aran, see
he walked out of the fire, he immediately
goes to his advisors, and he says, what
is it that I'm supposed to do now?
What do I do? And they said,
If you don't get rid of him quickly,
he's gonna corrupt all of your followers.
Get him out of here. Abu Muslim wanted
to go to Madinah anyway. He said, I
know just the place, Amawah.
And he made his way from Yamam to
Al Madina.
He arrives in Madina, the prophet sallallahu alaihi
wa sallam passed away. So he missed being
a Sahabi.
He's a taggiri like Owais Alkarni radiAllahu ta'ala
Anhu.
Umar bin Shattab radiAllahu ta'ala Anhu
he asks about him.
Then he meets him and he starts to
ask him.
He says, have you heard about a man
in Yemen that was thrown into a fire
and it didn't burn him?
And Abu Muslim, in his humility and his
like he doesn't like boast and say, yeah,
that was me.
He starts saying, yeah, I heard about him.
Him. What was his name? His name was
Abdullah. He starts kinda like trying to distance
himself from that miracle because he doesn't wanna
be put in a pedestal in Madinah. And
Umar radiAllahu ta'ala Anhu says, Alhamdulillah
Allah allowed me to meet, did not let
me die until I met a person from
this Ummah whom he worked a miracle for
like Ibrahim alaihis salaam.
I got to meet the Ibrahim of this
Ummah.
So yes, miracles happen,
but they happen out of the same place
of faith that
constructed these prophets in the first place. Was
it as big of a fire? No.
Did Abu Muslim then turn around and claim
prophethood? No. Did he start to make, you
know, certain? No, absolutely not. This is what
happens
when you assert yourself and affirm the truth.
Abu Muslim was a sadeek.
He didn't flinch at the fire. Therefore, Allah
gave him something
truly special
in those moments. And so you have Abu
Bakr manifesting the siddh. You have Abu Muslim
manifesting
the Marjiza.
You have all of these different stories of
awliya.
And it's no coincidence
that when Allah subhanahu wa ta'ala tested
Imam al Bukhari
or Himu Allah Ta'ala with blindness,
and his mother made du'a, that Allah Subhanahu
Wa Ta'ala would cure him,
that Allah subhanahu wa ta'ala sent
to his mother in a dream,
Ibrahim alayhis salaam, to give her the busra,
to give her the glad tidings
that your son has been cured.
So many wisdoms that come out of that.
One of them, he's Isma'id,
Muhammad ibn Isma'id.
Another one is that, you know, Ibrahim alaihi
salaam was the child that was cast aside.
Many of the scholars say, what comfort that
Ibrahim alaihi salaam is the one who cares
for the children
that
die as miscarriages or they die in their
young age, that the prophet shalallahu alaihi wa
sallam mentioned, Ibrahim is caring for them in
Jannah. Ibrahim was once that person, that child
that was thrown into a fire, and Ibrahim
alaihis salaam was commanded to sacrifice a child.
And Ibrahim alaihis salaam did not think that
he would have any children, and Allah subhanahu
wa ta'ala literally gave him nations
from his loins.
And here,
there is that beautiful
element of hope in du'a
that is there in every single situation.
What is the thing that you can walk
away from
with Ibrahim alayhi salaam in every single one
of these situations?
That of the greatest lessons that we learned
from him
is that if a person has suq in
their ibadah, if a person
is truthful in their worship of Allah Subhanahu
Wa Ta'ala,
then that will
inherently
yield a good opinion
and their trust in Allah I want you
to think about this.
Have you ever seen?
I'm being completely real here now,
and I hope I'm wording it correctly.
Have you ever seen a person
who is dedicated to the Quran,
who lives their life in Ibadah, losing hope
in their dua? I don't see it.
In fact, the people of Gaza is the
strangest thing by the way, subhanallah. You meet
the people of Gaza, they have not questioned
Allah's decree in regards to them.
People question Allah's decree in regards to them.
Because you're not living what they're living.
They're in a different mindset, they're in a
different frame.
They see their very existence differently connected to
that.
The truer you are to Allah's word,
the more trust you have in your dua
to Allah
It's like you make that dua and then
you just simply pass it up. And you
know
that Allah Subhanahu Wa Ta'ala does not let
the hands of the believers
go up
and then come back empty handed. Allah does
not do that to the believers.
And so what you find with Ibrahim alaihi
salaam
is that every single dark moment in his
life, he makes the most hopeful duaas.
Here he is in a fire,
and his own existence
is at risk. And he says,
He asked Allah Subhanahu Wa Ta'ala not just
to preserve his own existence, but the existence
that will be after him.
Here he is at the Kaaba,
and his own child is about to go
and he's making dua
for all of his descendants
to be people who established the prayer, and
amongst those descendants to be the greatest prophet
of all to come.
In the darkest moments, he makes the most
hopeful dua.
That is the manifestation, like you ever think
about it. What did that look like for
Ibrahim alaihis salaam where Allah ajaz says that
it increased him and iman
That there's an increase of faith and they
say,
What is the increase of faith? What that
means necessarily by the way is that Ibrahim
alaihis salam came out of the fire with
more faith in Allah subhanahu wa ta'ala than
before the fire. What is the increase in
faith look like in Ibrahim Alaihi Salam's life?
Complete tasdiq,
complete
certitude
that Allah Subhanahu Wa Ta'ala will not let
me down.
And SubhanAllah,
every single place,
like that's something that's contagious,
that's something that's taught, that's something that's learned.
We don't have access
to all the conversations of Ya'qub alayhis salaam
telling his son Yusuf alayhis salaam about his
grandfather.
Can you like, think about it. Can you
imagine Yaqub saying to Yusuf, you know that
your grandfather was thrown into a fire by
his father? Really?
Why would his own father throw him into
a fire?
You know his people all wanted to kill
him.
You know that he had absolutely
no one with him except for his wife,
Sara.
Like, imagine a young Yusuf talking to his
dad, tell me about grandpa, tell me about
our grandfather
being thrown into a fire, and how that
felt, and what du'a that he made.
Yusuf Alaihi Salam,
at that point doesn't know that one day
he's gonna be at the bottom of a
well,
soon.
What does it look like for Yusuf alaihis
salam to draw upon those lessons
in those moments,
and to manifest
You don't think Yusuf alaihi salam manifested
a version
of
while he was in the well. Say, Allah
Subhanahu wa ta'ala inspired Adhim alayhis salaam
at the moment of his Khuruj min aljannah,
at the moment of his descent from paradise.
You don't think Allah
inspired the prophets with the right words to
say?
In the moments where they sought his pleasure
despite their difficult circumstances that were inflicted upon
them with nothing that they did for themselves
or to themselves?
Of course, the prophet shalallahu alaihi wa sallam
even mentions on the day of judgment, Allah
is going to give me the words to
say.
And I don't know what those words are
right now. But some Muhammad, some praise of
him that I would have never praised him
with before. Allah is gonna give me the
words to say. You don't think Yusuf alayhi
salaam at the bottom of the well
manifested something
that he was drawing from the strength of
his great grandfather Ibrahim alayhi salaam
in the bottom of that fire,
in the middle of it all? You don't
think as Yusuf alayhis salam is dealing with
his own tyrant, he's not thinking about his
grandfather? The point is, dear brothers and sisters,
that's what is being taught here. It's not
just the words. It's not just that Yaqub
alaihi salaam said to his son, say this
and say that.
It's that Allah subhanahu wa ta'ala will do
for you what he did for him.
So long as you stay upon that trust
and that tawakkur of Allah subhanahu wa ta'ala.
I'm gonna give you one more
in this regard, and then we'll I wanna
move on to something that's very, very specific
to the situation that we're in right now
and build upon this.
It's a situation of Masruk,
who says, I I was reading to Ibn
Mas'ud Radhiallahu Ta'ala Anhu.
And I was reading the verse,
Verily Ibrahim alaihis salam was a ummah, he
was a nation.
Devout,
Hanifa,
a monotheist.
He was not from the disbelievers.
And as I was reading this to him,
and Mr. Uddh radiyaAllahu ta'ala Anhu, and then
Mr. Uddh radiyaAllahu ta'ala Anhu responded,
and he said, Verily Mu'ad and Mujabal was
an Umma. So Masruq said, I read it
again, and he said it again, in the
Mu'adh and can Umma. Mu'adh ibn Jabal was
in Umma, BadiAllahu ta'ala Anhu.
And so Masruk said, I asked him,
has the verse changed like is something different
here? And he said, no. He said, do
you know what an ummah is? So by
the way, at some point, literally,
Ibrahim alaihis salam was an Umma. You know
how?
When the prophet shalallahu alaihi wa sallam said
that he said to Sarah,
You Sarah,
Oh
Sarah, there is no one on the face
of the earth
except for you and I who worship
Allah Like, woah.
That's mind blowing. Imagine that? Imagine that conversation
between a husband and wife? No one on
the face of the earth worships Allah subhanahu
wa ta'ala except for you and I.
Incredible. So at some point, literally, he is
the ummah. The only Ummah on earth is
Ibrahim alayhis salaam and his wife. And of
course, Lut alayhis salaam is nephew.
Right? Who who believes in him as a
young man and then has his own mission
ahead of him.
But beyond that, ibn Mas'ud
says, by the way, you know what an
Ummah is? He said an Ummah is
the one who teaches the people good.
Again, Abu Al Anbiya, the father of the
prophets, don't distance yourself from him. Do you
teach people good? Are you maintaining clarity? You
start asking yourself, what's the point
in this moment?
Do you know how many people?
When I think of the casualty count of
Gaza.
Do you know how many people have been
saved from the fire because of the people
of Gaza?
Saved from the eternal fire. Those horrific images
of people that we see burning in mafaa.
And they are in gardens of paradise now,
and they would never wanna come back to
this earth for anything that you could offer
them except to sacrifice for the sake of
Allah Subhanahu Wa Ta'ala again. Do you know
how many people have been saved from the
hellfire
by witnessing the people of Gaza? You know
how many people have embraced Islam, and for
that will have their salvation
in the hereafter?
Why?
We've gotta manifest this stuff, we've gotta teach
this stuff.