Virtual Khutbahs
17 / 20
"One Day You Will Remember What I Said To You" | Virtual Khutbah
From the court of the Pharoah came these words from a righteous man. Reflecting on advice that isn't heeded.
Transcript
This transcript was auto-generated using AI and may contain misspellings. Alright, Assalamualaikum wa rahmatullahi wa barakatuh. Audhu billahi minash shaitanir rajim. Bismillahir rahmanir rahim. Alhamdulillahi rabbil alameen. wa la'udhu billahi ila ala al-dhalimeen. wa la'qubatuhu lilmuttaqeem. Allahumma salli wa sallim wa barak ala abdika wa rasulika Muhammadin salallahu alayhi wa sallam wa ala alihi wa sahbihi wa sallim tasliman katheera. inshallah ta'ala before I get into the subject I want us to, I wanted to remind everyone if you are on Facebook or Instagram or Twitter I put out the link to donate to the family of our brother Abdullahi Muhammad rahim Allah ta'ala who showed up again, who turned up dead in a prison here in Arlington, Tarrant County and to, you know, we are inshallah seeking justice for him but in the meantime please do support his family inshallah ta'ala with their expenses as they've lost their breadwinner and you can find that campaign there. I also want us to make dua for the father of brother Khabib who passed away rahim Allah ta'ala from COVID may Allah subhana wa ta'ala accept him as a shaheed, the father of Shaykh Abu Bakr al-Shatri as well may Allah subhana wa ta'ala have mercy on him and accept him as a shaheed and may Allah subhana wa ta'ala have mercy on all of those that have passed away from our community and make it easy for them, their families have mercy on them and make it easy for them. Allahumma ameen. So tonight inshallah ta'ala or today I wanted to talk about this verse that shows up from the court of Firaun. Now over the last few nights we've been talking about this idea of people that find izzah, that find strength and that find dignity and honor by attaching themselves to al-Aziz al-Hameed, to Allah subhana wa ta'ala the almighty, the innately praiseworthy and the implications of that.
And we've spoken a lot about what that translates to in terms of the stability of a person's spirituality and their uncompromising honor in the face of some of the most difficult circumstances. And if you're living in the time of Firaun, if you're living in the time of the pharaoh, you are living with the most brutal man possibly that's ever existed, a person who shows absolutely no remorse whatsoever in murdering people in the most disgusting of ways including his own wife Asya. It's different when you're talking about Umayyad bin Khalaf doing this to Bilal bin Rabah radhiallahu ta'ala anhu and there's no blood relation but you're talking about a man who was so egotistical, who was so arrogant that he actually took his wife out and he humiliated her and murdered her in that horrific way because she challenged his narcissism, she challenged his oppression. And if you're living in that time it's extremely daunting to challenge the Firaun and you can imagine again the psychological torture of anyone that lived in the kingdom of Firaun which made belief in that time so much more appreciated, which made belief in that time so much more admirable. That you have a pharaoh and if you are a subject of the Firaun you are worried about being accused of treason. If you are from the lower caste of people in the time of Firaun you're worried about you know when he on a whim decides to carry out mass rape and mass murder, kill children. Whether you're an Egyptian or from Bani Isra'il at the time, whether you're from the power class or from the class of those who have no power, whether you're a close confidant or you're a distant enemy, this man has kind of gotten in your head because he's someone
that extends his cruelty to everyone in society when he even senses a hint of a challenge against him. And so there's this man that is in the court of Firaun and he says those words that I spoke about that Abu Bakr radiallahu ta'ala anhu had said when the prophet Muhammad salallahu alayhi wasalam was being oppressed, when he was being beaten. And here you have the prophet Moses, Musa alayhi salam being oppressed, he and his people being oppressed, the threats that are being hurled at Musa alayhi salam, Ataqutuluna rajulun an yaqoolu radiallahu. Would you really kill a man because he simply says that my lord, would you really kill a man just for saying that he believes in one God? Is that really just that you would kill a man just for that reason, you'd fight him just for that reason? And so you have this man that Allah subhanahu wa ta'ala tells us about and clearly the implications of it as the Mufassirin point out is that he was someone who was in a senior enough position that Firaun wanted to devise a plot to kill him so that he didn't rupture the relationship that he had with his closest ministers, with his senior ministers there. And so Firaun is going to devise a plan to take him out, an evil plan to take him out. And this man is positing his advice to these people as a person who wishes well for them. Like wake up to your oppression, wake up to your cruelty, humble yourselves and you still have a chance to be saved. Don't do this, don't carry out this oppression and save yourselves and do what's good for you. So someone that's giving them good advice. And finally as he realizes that his advice is not reaching, what does he say to them?
Fasatadhkuruna maa aqoolu lakum wa ufawwidhu amri ila Allah inna Allaha baseerun bilibad He said soon you shall remember what I have said to you. You will one day come to know what I have said to you. And in the meantime I entrust my affairs to Allah, surely Allah is watchful over his servants. So he's acknowledging at this point that because his advice did not reach these people that he knows what comes next is the devised plan against him. And he says listen, one day you'll remember what I'm saying to you. You will come to remember what I have said to you. In the meantime ufawwidhu amri ila Allah, I entrust my affairs to Allah and indeed Allah is watchful over his servants. Now when he says satathkuruna maa aqoolu lakum, most of the scholars they say that this is referring to the punishment of the hereafter. The punishment that comes after this world, right? So you will come to know that what you have been warned about is indeed real, is true. And then Allah Subhanahu Wa Ta'ala says fawqahu allahu sayyi'ati maa makaru wa haaqa bi aali fir'auna suu'ul a'adhaab, and eventually Allah saves that person from the evils of their plot and a woeful punishment encompassed the people of Fir'aun, a woeful punishment encompassed the people of the Pharaoh. Then Allah goes on to talk about the way that they are exposed to the fire every morning and every evening. And this is one of the proofs of al-barzakh, the time between death and the resurrection, right? That they are exposed to a punishment of the fire, but it is not the ultimate punishment when Allah Subhanahu Wa Ta'ala would say to them on that day, wa yawma taqoom wa sa'a, the day that the hour shall come to pass, adkhiru a'la fir'aun ashad al-a'adhaab, enter
you O people of Pharaoh into the most severe punishment. So I want to talk about this inshallah from a few different perspectives. One of them is that when the man said this, he had already developed a resolve that you know what, this is the truth and I'm willing to suffer all of the consequences that come with believing in that truth. But at the same time, though he had resigned himself to the potential of the worst type of plot in this life, he did not despair in Allah's mercy and Allah's power in the midst of all of that, right? So Allah is watchful over his servants, I entrust my affairs to him, Allah is watchful over his servants. So if Allah Subhanahu Wa Ta'ala chooses to protect me in this life from your plan or chooses to allow me to be inflicted by that harm only to be given the ultimate reward in the hereafter, then alhamdulillah, I'm okay with that. Then all praises are due to him, I'm okay with that, I've resigned myself to that. And if Allah Subhanahu Wa Ta'ala has decided in his divine wisdom to protect me from your plot in this life and still grant me the reward in the hereafter, then surely he's capable of that and alhamdulillah, all praises and thanks are due to him. And so there is an independence of the outcome as well that you know what, I'm okay at this point, I turn my affairs to Allah Subhanahu Wa Ta'ala and I turn my affairs to him knowing that he will do what is best for me. The main thing that my reward is assured, my reward is assured and his power is certain and so whatever comes out of this, I'm okay with that. Now the logical outcome of this is that he's going to be tortured. If Firaun did not spare his own wife, of course the Pharaoh is not going to spare him. Pharaoh does not spare anyone. But Allah Subhanahu Wa Ta'ala says after that, that Allah Subhanahu Wa Ta'ala protected
him, saved him from the evils of their plot, and a woeful punishment encompassed the people of Firaun. Now what ends up happening is that they are distracted from carrying out the punishment of this man by the pursuit of Musa Alayhi Salaam, by the pursuit of Moses himself and his people. And so you know, they come to this way of you know, we'll deal with you later and instead go out and they chase the people of Musa Alayhi Salaam, Musa and his people Bani Israel. And of course as they are chasing them, we know what happens next. Allah Subhanahu Wa Ta'ala drowns them in their evil and then they are punished with that evil in the barzakh exposed to the fire day and night and then ultimately on the day of judgment enter into the worst type of punishment, the worst type of Jahannam. May Allah Subhanahu Wa Ta'ala protect us from that fate. Allahumma Ameen. So this man, you know, is, you know, an interesting man to focus on, but I really want to focus on those words when you're trying to give advice to someone or when you kind of state this position like, look, I've done everything that I possibly can at this point and I leave the rest to Allah. If you follow the last few nights, we were talking about Tafsir Surah Ibrahim or reflections on Surah Ibrahim, we started off with this idea of, you know, that Allah Subhanahu Wa Ta'ala guides whom he wills, you don't guide whom you love. And so you do your best, but you disconnect yourself, you take responsibility, but at the same time you acknowledge your lack of control over the situation. You leave that to God, right? God's going to guide whom he wills, Allah Subhanahu Wa Ta'ala will guide whom he wills, you do not guide whom you love. So you leave that to Allah Subhanahu Wa Ta'ala. You do your best effort and you leave it to Allah. And then we moved on to this idea of a person who finds Izzah, who finds that strength and
that power and that honor and that dignity in Allah Subhanahu Wa Ta'ala, in their Lord. And one of the things, one of the outcomes that they are detaching themselves from is not just the outcome of what's going to happen to that person, but the outcome of what's going to happen to them themselves as a result of their insisting on belief, insisting on truth and not resigning themselves to be detached. So I don't know what's going to come about with you and I don't know what's going to come about with myself. And there are various ways that this plays out through the Quran. There are, there's the way of the prophets, right? So the prophets, you know, persevere with their people for years and years and years and years. You know, in the case of Noah, 950 years, Noah Alayhi Salam. So they persevere with their prophets for years and years and years, calling them to Allah Subhanahu Wa Ta'ala. And as they're calling them to Allah Subhanahu Wa Ta'ala, they're warning them, but they're calling them from a place of great concern. Listen, I'm trying to help you. I'm trying to help you. And you know, eventually it becomes, you know, at the end of it, you know what I've tried at this point, I can't save you anymore from the torture, from the punishment that is coming your way because of all that you have done to reject and to, you know, and to push back on this guidance that was meant to take you from the darkness to the light. So you know what, at this point, I resign myself to what Allah Subhanahu Wa Ta'ala has decreed in regards to you. Sometimes it's with their own family members. And this is one of the most painful things when you read about the prophets is that they're speaking to their own family members and they're saying to their family members, to their children, to their spouses, to their parents, look, I'm trying to help you, right? So whether it's Ibrahim with his father or Nuh and Lut with their spouses or Nuh with his son, right?
This is throughout the Quran, a people that are speaking to their family members and saying, you know, I want good for you. I want good for you. I'm not trying to hurt you. This isn't to punish you or torture you. What's interesting about that is that this has practical implications for us in our own lives because there's sort of the dawah to community and, you know, trying to seek justice and trying to do good for people, call them to Tawheed and serve them for Allah Subhanahu Wa Ta'ala, all these things, right? That's all there. And then there are people that are even close to us that are beloved to us. And so just like when we seek from the prophets inspiration, methodology, guidance on how to be inspirations to others and how to be guides to others, we also sit with the way that they sat with their pain, right? When they could not guide the people that were beloved to them and when they were trying to give advice to people that were not in a place to hear them. So Allah tells us in Surah Al-Ahqaf for example, the parents that are talking to their children and they're saying to their children, وَيْلَكَ آمَنُ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ Right? So this person is being spoken to by their parents and saying, look, I want good for you. You're going to remember this one day. I'm trying to guide you to a good path. I want you to take this advice. I want you to do right by this situation. And that person says, أُفٍّ لَكُمَ أَتَعِدَانِنِي أَنْ أُخْرَجُ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي I don't care about you. The person talks back to their parents and says, who cares about you? I don't care about you. أُفٍّ لَكُمَ Get out of my face. أُفٍّ لَكُمَ You don't know what you're talking about. أُفٍّ لَكُمَ I'm a grown man and a grown woman. You don't know what you're talking about. Stop talking to me. Stop trying to give me advice. Stop worrying about me. And nothing is going to come about of what you're saying anyway.
And that person says, وَيْلَكَ أَمْنِ The parents, though they're being insulted by their children, they're saying, listen, it's for your own good. Even though you're insulting me, even though you're causing me great pain, I want good for you. I want you to pay attention. I want good for you. And the kids in this situation brush off their parents and they say, whatever, these are just the stories, the fables of the past. These are just the fables of the past. So that pain of a parent speaking to their child is one that, subhanAllah, I mean, anyone that's in a community leader position would have seen that many different times. You're trying to help someone. In the case when it's your own children who you would do anything for them, you'd do anything for them. And they're on a path of hurting themselves, harming themselves. And you're trying to tell them, look, it's for your own good. I want you to think about the consequences of your actions. You're not thinking about the consequences of your actions and they're brushing them off. Nuh Alayhi Salaam speaking to his son, right? What's more hurtful than that? And sometimes the equation is flipped. Ibrahim speaking to his father. You know, they say that when someone can't hear your advice, just let them know that you're going to love them through their stubbornness. Okay, you're going to love them through their stubbornness, something along those lines. And when I hear that, I think of Ibrahim, his father says the worst things to him. And he says, peace be on to you. I'm going to seek forgiveness for you. And I'm going to pray. And he's not saying it to his father, like you get away from me, you fool. I'm going to pray for your soul because you're lost. And no, it's I love you, dad, even though you just said that you wanted to humiliate me and bury me and make an example out of me. I love you and I'm going to pray for you. And I'm here for you.
The door is open when you can hear what I'm saying, because clearly you can't hear it right now. You can't hear it right now. Right? So, when it's talking about the hereafter, it's got a finality to it. But like right now, like, hey, you can't hear me right now. I'm telling you something that hopefully will one day come back to you. And how many times is it that someone gave us sincere advice and it hit us later on in life? Right? Like, wait a minute. Wow. It hit us later on in life. Like, I wish I would have listened to my parents sooner. I wish I would have listened to that good advisor sooner. I wish I would have paid attention sooner. How many times do we find ourselves on the other side of that? Right? On the other side of that, where someone's trying to tell us something that's good for us and we're not paying attention. We're not in a position yet to hear that person. Of course, in the hereafter, the finality of that is when a person, you know, when a people or a person, an individual, did not come to that realization or that recognition soon enough. And so there is the recital of those same words to them on Yom El Tiyammah, on the recital of those same words to them, you know, as they experienced the fate of that which they were told about by their prophets. Alam yatikom nabiyyat. Didn't a warner come to you where you not warned about this exact situation happening to you? All of that is there. All of that is there. Right? And for us, I want us to actually think about ourselves in conclusion in one of two ways. When you're trying to give good advice to someone out of a place of love for them and you're you've made it a point to remove your ego because what you know, what will make your advice ugly is when you have ego in it, when it's condescending, when it doesn't, you know, maybe somewhere in there is some noble intention, but in the midst, your noble
intention is being lost in the ugliness of your words. Right? And so maybe somewhere in there, like you're really trying to give someone advice out of care for them, but you're doing a very poor job of conveying it. And you have to ask yourself, what is it about the way that I'm saying it? That is, that is reflective of maybe a contradiction in my stated intention of wanting good for them. Is there something else in there that I'm not paying attention to? So you got to remove your nest and you got to make sure. That you're giving advice for Allah. I'm giving it out of love for you. Right? And on the receiving end, what would cause a person to not receive even the most beautiful advice, even the most well-meaning of advice is that their ego is in the way. So I can't hear you because I can only hear my arrogance. I can hear, I can hear my, my, my, uh, my, my ego, my, you know, my own, uh, sense of pride. I can't hear you. Even if you're saying the most beautiful things to me, even if you're saying something from the purest place and in the purest way, I can't hear you. And so for both of these people, both the one giving that sincere advice and the one listening to that sincere advice, right? The ego has to be removed from the picture. And you've got to, you've got to consider, um, you know, whether, if you're giving advice to someone, sincere advice to someone out of the love of Allah Subhanahu Wa Ta'ala and out of wanting good for them, then even if they respond in a nasty way, you hope that you would have planted some seeds that will bear fruit before death, that, that they'll wake up soon enough. Right. And you hope that you planted the seeds, maybe later on, they'll think about it and it will save them. And this is what I tell parents, you know, may Allah help all of the parents that are struggling with their children. Um, you know, if their children have taken a, you know, a path of harming themselves and in the process hurting their parents, um, you know, one day, inshallah, that good advice that you planted those good seeds, one day it'll pop. And again,
sometimes it's children that have spoken to their parents that have tried to stop their parents from being in a harmful path. Right. We find both of these examples in the prophets, but one day, hopefully that good parenting, that good advice, those seeds that you planted one day, hopefully they will, they'll wake a person up. And on the other hand of that, like think about how many times you may have disregarded good advice, because of your ego. You didn't like the way it was said. You didn't like the person that was giving it to you, but it was good advice. Right. Remove your ego, remove your nafs and listen. The point is, is that you want to come to that conclusion in this life, bithnillah. And as a final thought, you know, when, when I read the seerah of the prophet, salallahu alayhi wasalam and when you read about the sahaba and you read about the points at which they came to the prophet, peace be upon him, some of them really held out for a very long time, but then they had extraordinary careers in Islam, you know, of doing good, extraordinary legacies, right? Like the Khalid ibn al-Waleed of the world, radiallahu ta'ala anhu, right? Like held out for a really, really long time, but eventually it came to pass. And there is no way for us, at least in this life, to think about those that held back in Mecca and then eventually became, you know, followers of the prophet, peace be upon him, eventually remove their ego. What advice or what words lived with them for a few years and that chipped away at their kufr, at their, at their tughiyan, at their oppression, at their rejection, like what was chipping away at it for all of those years? Was it something that my son said to me before the hijrah, before he migrated to Medina? Was it something that my sister, my something that my, I mean, this was of course, spouses, parents, everything, right? What was it that lived with them for a few years that they thought about that later on, you know, eventually came to a place of them
standing in front of the prophet, not as his enemy, but as a follower and as one who would actually support the cause of righteousness, right? It's, you don't know what was planted there and how that was working in a person's thoughts and how that was working in a person's heart. And so don't despair if you've given good advice to someone, if you love someone and you're trying to give them good, don't despair. If the message that you gave to them was rejected initially and it came from a pure place and it was given in a pure way, don't despair in it. Maybe one day, maybe one day it'll click, bi'ithnillahi ta'ala and do not fail to take yourself to task and ask, okay, what were the good messages that were given to me in life that I didn't pay attention to, that I should have maybe listened to and pay attention to? We ask Allah subhanahu wa ta'ala to allow us to live this beautiful nature of a deenun nasiha, both in giving advice and receiving sincere advice. And we ask Allah subhanahu wa ta'ala to allow us to see the fruits of that advice in this life and the next, to see the ultimate reward in the hereafter. Allahumma ameen. Jazakum Allah khayran. InshaAllah ta'ala, Monday night, Monday, Wednesday, Thursday, we'll continue with some lessons from surah Ibrahim. Tuesday, the next three Tuesday nights, inshaAllah ta'ala, I'm going to be doing the life story of Ibrahim alayhi salam, of the Prophet Abraham, peace be upon him. And Fridays again, we'll continue with this inshaAllah ta'ala. Jazakum Allah khayran. Wa salatu wa salam wa baraka an nabiyyina Muhammad wa ala alihi wa sahbihi ajma'in. Wasalamualaikum warahmatullahi wabarakatuh.
Welcome back!
Bookmark content
Download resources easily
Manage your donations
Track your spiritual growth
1 items
1 items
1 items
25 items
50 items
9 items
