A Voice in the Desert
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Episode 10: When We Live Abraham's Legacy
The heart of Ibrahim (pbuh) was vast enough to hold all the believers in his prayers—but what du’a did he make in relation to those who didn’t believe—and what legacy did he leave us with?
What is Hajj? Why is it important? Learn more in What Islam says about Hajj and Umrah
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Transcript
This transcript was auto-generated using AI and may contain misspellings. We mentioned how big the heart of Ibrahim A.S. was, and that was also the case of the Prophet SallAllahu Alaihi Wasallam. Rahmatan lil'alameen, a mercy to the worlds. If you imagine the Prophet SallAllahu Alaihi Wasallam in Uhud as he's about to die, right? I mean, his teeth are knocked out, SallAllahu Alaihi Wasallam, his his helmet is knocked in. The Prophet SallAllahu Alaihi Wasallam is really wounded at this point. And there is a possibility of him dying. And the concern of the Prophet SallAllahu Alaihi Wasallam is what? Allahumma khfir liqawmi fa innahum la ya'lamoon. Oh Allah, forgive my people. They don't know any better. They don't know any better. He's still worried about the same people that are drilling his helmet into his head, SallAllahu Alaihi Wasallam, that are trying to kill him. He's worried about their success and their salvation. With Ibrahim Alayhi Salaam, one of the du'as that he makes is Rabbana la taj'alna fitnatan lil'lathina kafaru. Oh Allah, do not let us be a trial for the disbelievers. So in the last episode, you know, we established the relationship that the believers have with him. But there's something really profound about this. La taj'alna fitnatan lil'lathina kafaru. Don't make us a trial for the disbelievers. What does that mean? Firstly, what it means is the primary meaning is that if they are victorious over us, then they might take that as a sign that they are upon the truth and that we are upon falsehood. And so it's not the ego that, oh, they might think that they won and we lost and we'd feel like we lost. No, they might take that as a sign of them being upon something true. And so what's the concern of the Prophet SallAllahu Alaihi Wasallam in Uhud when he's with Abu Bakr and Umar radiAllahu ta'ala anhuma and they've pulled back and Abu Sufyan is calling out to them and saying that, you know, may hubal be elevated and he's praising the idols.
What's the Prophet SallAllahu Alaihi Wasallam telling Abu Bakr and Umar radiAllahu ta'ala anhuma particularly Umar to shout back? It's not, you know, praise or it's not some sort of battle cry. It is Allahumawlana wala mawla lakum. It's praising Allah Subh'anaHu Wa Ta-A'la. Right, that to Allah belongs all glory and all might. That Allah is our protector and you have no protector because the Prophet SallAllahu Alaihi Wasallam does not want them to take their temporary victory as a sign that they are upon truth and that the Prophet SallAllahu Alaihi Wasallam and his companions are not upon truth. And so the concern, SubhanAllah, even in Bara' don't let them be victorious over us so that they may think that they are victorious because they're on some sort of truth when they are really upon falsehood. The second meaning of this that the scholars derive is don't make us a fitna in that let not our behavior cause people to be driven away from faith. And by the way, this is true for disbelievers and for believers. How many times are people repelled from faith because they saw those who were supposed to embody it act in a way that repelled them and disgusted them? And that's, you know, SubhanAllah, that's something we should really think about as Muslims. Our da'wah is first and foremost going to be exemplified in our actions. The da'wah that we do with husnul khuluq, with good character. And we should consider that when we wear our Islam anywhere, that we are representatives of Islam, even if we see ourselves as that or not, right? People are going to see us as Muslims. We have an opportunity to let people see the beauty of Islam. And we should even think that way with those that come into contact with faith through us, even within the faith, right? How many Muslims are turned away from masajid, not because Allah turned them away from his house, but because they were turned off by an action that they saw within the house of Allah. Now there is no excuse for them. Allah will hold everyone accountable individually. So you can't make the excuse that I don't go to the masjid
because the people stink in the masjid. I don't do charity work because everyone that works in charity work is filthy. Those Muslims, those believers, I don't do this. I don't do that. No, every one of us is going to be asked as an individual. You don't get to say, I didn't do this because of someone else. This is a relationship between you and Allah. But when you are a carrier of faith, when you are a representative of faith, intentionally or unintentionally, you have to really deeply think about your actions. The Prophet Sallallahu Alaihi Wasallam thought about it with the disbelievers. He didn't want to give ammo to the Islamophobes. Even when he had the right, for example, to kill Abdullah ibn Ubaid bin Salud, the chief hypocrite. This man committed high treason. He did all of these horrible things. And they said to the Prophet Sallallahu Alaihi Wasallam, why don't you kill him? And the Prophet Sallallahu Alaihi Wasallam said, la yaqoolanna, I don't want them to say that Muhammadan kani yaqtulu ashaba, that Muhammad Sallallahu Alaihi Wasallam used to kill his companions. I don't want them to be able to say that. So even though it would have been justified, I don't want to give them that excuse, right? So the Prophet Sallallahu Alaihi Wasallam was concerned about the perception of others. Not in a way that the Prophet Sallallahu Alaihi Wasallam would withhold an obligation or stay away from something noble, but no, the Prophet Sallallahu Alaihi Wasallam was considering that. And within the community as well, you know, you think about the mosqued and the unmosqued. Now there are two situations, one hadith with Mu'adh radiAllahu anhu, another with Abu Mas'ud. I'll do the one with Mu'adh radiAllahu ta'ala anhu, where a person complains that Mu'adh reads too long in his salah in the masjid. So Mu'adh used to pray isha with the Prophet Sallallahu Alaihi Wasallam, then he'd go to his people and lead them, okay? And there was a complaint that Mu'adh radiAllahu ta'ala anhu would read too long. So the unmosqued here, or the person that doesn't want to come to the masjid anymore, doesn't want to come to salah, it's not because Mu'adh radiAllahu anhu did something wrong. It's not because, you know, there was someone that was rude in the masjid. It's because the salah was too long. His qira'ah was too long. Now Mu'adh radiAllahu anhu interpreted this and said, the man's a hypocrite.
Why would you complain about my reading Quran? You should love the Quran, right? What did the Prophet Sallallahu Alaihi Wasallam say to Mu'adh? He said, afatanun anta ya Mu'adh? Are you a fitna, oh Mu'adh? Are you a fitna to that man, oh Mu'adh? Right? SubhanAllah. Like you are a fitna by reading too much Quran. He's not ready for that. And so he might not come to the masjid anymore. A person might abstain from the salah because the recitation is too long. So that shows us that we should have a high sensitivity, not in a way that makes us dishonest or insincere to our faith, but in a way that we are always paying attention to how we're reflecting the faith to everyone around us, including our own.
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