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Juz’ 11: Sh. Ibrahim Hindy and Ust. Nuriddeen Knight | Allah’s Promise is True

Juz 11 sees a shift from the stories of groups of people that came before and the stories of the prophets, starting with Yunus (AS). Dr. Omar Suleiman and Sh. Abdullah Oduro are joined by Sh. Ibrahim Hindy and Ust. Nuriddeen Knight to reflect on the stories in Surah Yunus, including lessons on the problem of evil, and the arrogance of Pharaoh.

0:00 - Introduction
2:30 - Advice for the second 10 days of Ramadan
3:50 - Dr. Omar Suleiman reflects on the significance of the transition from Surah at-Tawbah to Surah Yunus.
12:18 - Sh. Ibrahim Hindy reflects on the question “Why do bad things happen?”
18:59 - Sh. Abdullah Oduro reflects on our attitude towards Allah in times of ease.
24:48 - Ust. Nuriddeen Knight reflects on the human struggle between arrogance and humility.
32:14 - Closing remarks

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Transcript

This transcript was auto-generated using AI and may contain misspellings.
Assalamualaikum warahmatullahi wabarakatuh everyone. Welcome back to Qur'an 30 for 30. Bismillah walhamdulillah wa salatu wassalamu ala rasulullah wa ala alihi wa sahbihi wa man wala. Alhamdulillah rabbil ameen. We're here now. It is Juz 11, alhamdulillah, and we're blessed to be joined by Ustaz Nuruddin Knight as well as Shaykh Ibrahim Hindi. Ustaz Nuruddin joins us from Memphis. Shaykh Ibrahim joins us from Canada. And on that note, alhamdulillah, so I've been preparing all my Canada jokes for when Shaykh Ibrahim comes on. He's a resident scholar of Yaqeen Canada, alhamdulillah, and I missed the opportunity when Dr. Farah came. So, you know, while we're giving people a chance to obviously get started for today, Shaykh Ibrahim, there are too many jokes about Canadians online. Way too many jokes. I'm sure you're familiar with them, right? It's too easy, Shaykh. Some of them are like mean and derogatory. Like there's one like, you know, what's one thing Canada has produced? Have you heard this one? No. Canadians. So it's like some of them are just downright derogatory and mean like towards Canadians, and a lot of them are about how you all like to apologize. Some of them are ghosts and boo-teen instead of poo-teen. So that's only something Canadians will get. But I'll give one to Shaykh Abdullah inshallah ta'ala for us today. Oh, no, you can go ahead with your Shaykh. Everyone's waiting. No, I'm going to ask you the question. So it's about Shaykh Ibrahim as a Canadian, right? Shaykh Ibrahim goes to his driveway and it's full of snow. Ustadh Nooruddin, you're free to answer this as well inshallah ta'ala. Shaykh Ibrahim goes to his driveway and finds it full of snow and gets upset. What do you call his temper tantrum? So Canadian walks into the driveway, it's full of snow,
has a temper tantrum. What do you call their tantrum? A meltdown. So it's clean, it's Canadian. It's clean, it's Canadian. We're very blessed to have you both with us today alhamdulillah. You know, subhanAllah, we're in the second half of the second part of Ramadan, obviously the middle 10 days. While we have just another like quick advice, before we get started with our juz today, what's your advice, quick advice, someone getting started with the next 10 days of Ramadan? Shaykh Ibrahim, Ustadh Nooruddin, any just quick advice? I think best advice, make du'a. This is the time of du'a, be exerting yourself as much as possible and everything you want to ask Allah for, ask Allah with conviction. This is the time where Allah subhanahu wa ta'ala is answering our du'a more than ever and that would be my best advice right now. Ustadh Nooruddin, what's your advice? And I would just, I would add perhaps a specification to ask for forgiveness in the month of forgiveness, inshaAllah. So exert yourself in du'a. Shaykh Abdullah, what should people be doing in the next 10 days in particular where it quiets down? I really just ask Allah for, to bless them, to give them the strength to step it up a notch, especially this is the first week, now you're in your groove, so make sure you always challenge yourself and push yourself inshaAllah. So with that inshaAllah ta'ala, we'll go ahead and get started.
So subhanAllah, in this juz, you actually see a transition from surah Taubah to surah Yunus and I want to actually talk about the significance of that inshaAllah ta'ala for a bit and then obviously each of our esteemed speakers will go into some of the depth of this surah and what it has to offer. For one, subhanAllah, it's just amazing that Yunus alayhis salaam is the first prophet who was revealed to the Prophet salallahu alayhi wa sallam in the Quran chronologically. So he's the first prophet that was spoken about to the Prophet salallahu alayhi wa sallam in the Quran and he is the first prophet after whom a surah is named when you're reading the Quran from cover to cover. So as we're going now into these multiple surahs that really contain the deeper stories of the prophets of old, it's befitting once again that Allah subhanahu wa ta'ala start with Yunus alayhis salaam. And there's so much wisdom to this, subhanAllah, some of it is that of course Yunus alayhis salaam represents both the frustration that a prophet can have as well as his repentance and how coming back to Allah subhanahu wa ta'ala can actually be a sign of great strength and great preference because Yunus alayhis salaam was better after the Taubah than he was even before he walked away from his people. So he was elevated through his Taubah and then also the potential of a people to come back to Allah subhanahu wa ta'ala. So one of the wisdoms of this is that in surah Taubah you've had nine years, hypocrites in Medina, you've had nine years with the Prophet salallahu alayhi wa sallam. Nine years with the Prophet salallahu alayhi wa sallam in your presence is far greater of not just a warning but of an incentive and of a proof being
established against you than anything else filling the heavens and the earth in front of you. You had nine years of witnessing Rasulullah salallahu alayhi wa sallam in your midst and if that's not going to change you, what will? Yet still Allah subhanahu wa ta'ala reveals surah Taubah, it's an opportunity for them to repent back to Allah subhanahu wa ta'ala even after nine years of having the Prophet salallahu alayhi wa sallam in their midst and seeing his beauty, seeing his miracles, seeing the many ways in which Allah subhanahu wa ta'ala signs through him and here's your chance to come back but this is your final chance, your final warning. Yunus alayhi salam is obviously someone who left his people after he thought that his people were done, that there was absolutely no way they were going to turn back to Allah subhanahu wa ta'ala and they did actually turn back to Allah subhanahu wa ta'ala. So that's one of the wisdoms and one of the beauties and benefits that we can take from this transition that we have in these surahs. Also some of the ulama mentioned that the previous surahs focused on the umam, they focused on the nations that came before us. The stories of the prophets are told in the capacity of the ummah story before us, Bani Israel being the primary ummah that's spoken about because the ummah that comes before us but now the stories of those prophets themselves and this is significant because this is how Allah subhanahu wa ta'ala gives that fastness to our beloved messenger sallallahu alayhi wa sallam by informing him of the inspiring stories of prophets that came before and how they held the course even when they faced the most difficult of opposition and so it's a means of strengthening our beloved prophet sallallahu alayhi wa sallam and strengthening those who inherit the mission of the prophet sallallahu alayhi wa sallam. So that's a transition that we find here uh in terms of orienting us and how we approach this part of the quran but particularly when it comes to worldview, subhanallah in surah yunus Allah subhanahu wa ta'ala just starts off and you'll start to find ayatul kitab al hakeem, al kitab al mubeen, where Allah subhanahu wa ta'ala praises the quran
alif la amra tilka ayatul kitab al hakeem, these are the verses of the book which is full of wisdom and Allah says, akana linnasi ajaban an awhayna ila rajlim minhum an anzirin nas wabashshir allatheena aamanu anna lahum qadama sadaqin ainda rabbihim, qala al kafiroona inna hadha la sahirun mubeen so Allah subhanahu wa ta'ala says is it astonishing to people, is it strange to people that we've sent revelation to a man amongst them who instructs them and warns them of the punishment to come while giving glad tidings to the believers, anna lahum qadama sadaqin ainda rabbihim that they will have an honorable position with their lord, qala al kafiroona inna hadha la sahirun mubeen so the disbelievers say this man is just clearly a magician, now when Allah azawajal says qadama sadaqin that Allah will give them an honorable place, now this is you'll notice in the translations by the way it'll be translated in two ways, either the reward for their good deeds or a high and honorable status and the reality is that the scholars mention that this is speaking both to the pace by which Allah will reward the believers, so to say to the believers just hold on just a little bit longer because it's not that long before Allah subhanahu wa ta'ala gives you what he has promised to you, so the pace as well as the place and this should resonate when we're talking about al-jannah as we've been doing this Ramadan that it's the pace and the place that Allah subhanahu wa ta'ala is going to decree this affair not too long from now, it might seem long now but before you know it should you stay this course you will be receiving the result of your good deeds, it's only a matter of time and on top of that Allah subhanahu wa ta'ala is also speaking to the high position that a believer will occupy should they stay this course, now as you go forth in these next few verses
so Allah subhanahu wa ta'ala mentions the way he created the heaven and the earth in six days how Allah subhanahu wa ta'ala has decreed every one of the affairs of the creation of the heavens and the earth, Allah azawajal glorifying himself the lord of the throne, so worship your lord alone aren't you going to think, aren't you going to be reminded and Allah subhanahu wa ta'ala mentions to him you will return all together, Allah's promise is always true, once again Allah subhanahu wa ta'ala talks about the origination of the heavens and the earth and how it has come to be now, now subhanAllah I'll end here if you go to verses because I know Shaykh Ibrahim will be picking up inshallah ta'ala here, some of my favorite verses in the Quran and inshallah ta'ala I'll tell you from now it's actually one of my favorite episodes of the Ramadan series on Jannah this year is the dhikr you'll be making in paradise, there's entire rich literature that Ibn al-Qayyim rahim Allah talks about the dhikr of the people of Jannah, so there's the dhikr of the believers here to get them to Jannah and then what the people in Jannah will be saying and here Allah subhanahu wa ta'ala in the beginning he said it's only a matter of time and you'll have this high place that's been promised to you and Allah subhanahu wa ta'ala says in verse 9 that surely those who believe and do good their Lord will guide them to paradise through their faith, rivers will flow beneath them in these gardens of bliss their prayer in Jannah will be subhanAllah, subhanAllah, subhanaka Allahumma and the way they'll greet each other is salam and the last of their closing prayers will be
now here's the beauty of this inshallah ta'ala as I pass it on to Shaykh Ibrahim the ulama say subhanAllah look that the world has changed the creation has been undone and re-engineered for these people yet they're still saying the same thing the adhkar have not changed the natural have not changed those remembrances of Allah subhanahu wa ta'ala so they're taken in just these short 10 verses from a place of turmoil and mockery to a place of bliss and reward and the thing they're saying all along is subhanAllah alhamdulillah and they're still saying salam may Allah subhanahu wa ta'ala allow us to have that reward Shaykh Ibrahim you know subhanAllah like Shaykh Omar mentioned there's such a powerful surah in the Quran actually I named my son Yunus and one of the reasons was how much I love this surah now the verses that Shaykh Omar was mentioning about Jannah, about Paradise, about what the people of Paradise will be experiencing and then it transitions into verse 10 and 11 where it's answering this really common question that people have why do bad things happen right like why is suffering something that exists and a lot of surveys and studies about why do people not believe in God why do they turn away from religion the main factor seems to be this question of evil why do bad things happen and by the way alhamdulillah there's a lot of resources at Yaqeen that are dealing with this particular question the Quran answers this topic in many different places but it's very interesting the response we see in the in verse 11 and verse 12 of surah Yunus so Allah subhanahu wa ta'ala says that if Allah were to hasten for the people their call for evil just as he hastens for them good they would have been ended they would have been destroyed and it's a very interesting phrase and
it's very interesting verse because when we have this question of like why why do bad things exist why is there evil there is an important premise that has to be dealt with our ability to know what evil is as human beings our ability to know what is bad as human beings is so limited right when the question is raised why do bad things happen we have to ask how do we know what evil is to begin with and in thinking about this verse you have to ask yourself another question how often in life have we you know has something happened to us that we think this is the worst thing ever this is the worst thing that possibly happened to me I lost my job or I got sick or something happened I lost a lot of money we think this is the worst thing that could possibly happen to us and then you know weeks down the road years down the road we look back and we're like wow that was actually the best thing that happened like alhamdulillah I lost my job and I would have to change and I did this and I did that in retrospect if we got the thing that we wanted it would have been the worst thing in the world for us right how many times were people making dua oh Allah let me marry this person this particular person they have in mind and then you know weeks later months later years later they're like wow I didn't marry that person and this is just the reality of human beings like we're praying and asking for things that are evil and we think that they're good so Allah subhanahu wa ta'ala says if we were to hasten this evil thing that you're asking for that you're praying for and we were to bring it to you quickly you would actually be destroyed right because we as human beings don't know what things that are evil actually are we actually have a really bad ability to identify good and evil and this is why throughout the Qur'an Allah makes reference to this Allah says don't consider this to be bad for you rather it is good for you وَعَسَىٰن تَقْرَهُ شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَىٰن تُحِبُّ شَيْئًا وَهُوَ شَرٌ لَكُمْ وَاللَّهُ يَعْنِمُ وَأَنتُمْ لَا تَعْنِمُونَ Allah says that perhaps there is something that you hate and it's good for you and perhaps there's something that you love and it's bad for you and Allah knows and you don't know right
Allah knows and you don't know and that's a bit of the premise that is being mentioned in this verse when you're thinking about this issue of evil that Allah subhanahu wa ta'ala is saying you're actually praying often for things that are evil and Allah doesn't give it to you because it would actually be your ruin and so this old problem of evil the question that they ask that if God is able to prevent evil or if he's willing to prevent evil but he's not able then he's not powerful and if he's willing to prevent evil evil but he can't do it then you know he or the opposite if he's capable of preventing evil but it happens then therefore he's not good and the problem is that it's presenting this two-dimensional image of God right God is powerful and merciful only right either he's powerful and he's allowing evil to happen and therefore he's not merciful or he's merciful and evil exists and therefore he's not powerful but it's giving you this two-dimensional concept of God that God doesn't have good reasons sometimes for evil to exist and that's also being referenced in these verses right and we know in other verses in the Quran Allah subhanahu wa ta'ala for example gives us the story of Musa and Al-Khidr and these different scenarios that they come across vandalizing the ship or repairing the wall or killing the boy and in the eyes of Musa these are all evil and wrong but in each scenario there's a greater wisdom beyond our ability to see so Allah subhanahu wa ta'ala is trying to allow us to understand our ability to understand good and evil as human beings is limited and that's mentioned in this verse and then in the next verse Allah subhanahu wa ta'ala says وَإِذَا مَسَّ الْإِنسَانَ الضُّرُّ دَعَانَا لِجَنْبِهِ أَوْ قَاعِدًا أَوْ قَائِمًا فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَنْ لَمْ يَدْعُنَا إِلَىٰ ذُرِّ الْمَسَّرِ كَذَلِكَ زُوِيَّنَ لِلْمُصْرِفِينَ مَا كَانُوا يَعْمَلُونَ that when affliction touches a man, touches mankind, he calls upon us either lying on his side or sitting or standing but when we remove from him this affliction and he continues in his disobedience
he acts as if he never called us, he acts as if he never churned to us, churned to Allah subhanahu wa ta'ala so this shows us that you know there is wisdom in evil and suffering one of those wisdoms is that it drives us to prayer so Allah says you know people are driven to prayer they're praying on their side they're praying to Allah while they're sitting or they're standing or they're lying down they're churning to Allah part of the wisdom of distress is that it reminds us of Allah azza wa jad when things are easy and smooth we don't think about our greater purpose we don't think about spirituality we don't think about churning to Allah azza wa jad but Allah does warn us about being the people whom when there's hardship we're calling to Allah churning to Allah and after the hardship is removed it's as if he never called to Allah it's as if he never asked Allah to remove that hardship from them right and so these are important metaphors that Allah subhanahu wa ta'ala is presenting to us to think about and to reflect and like Sheikh Omar is talking about the previous verses that are all about Jannah and then it transitions immediately to these verses and it's almost in that transition it's reminding us this dunya is not everything and sometimes when we're obsessing about the evil and suffering in this world we're really deifying the dunya we're acting like the dunya is the ultimate prize it's not the ultimate prize the ultimate prize is Jannah and the hardships of this world are really not worth that much in the sight of Allah subhanahu wa ta'ala and actually these hardships could be for far greater good than we can actually recognize or realize ourselves JazakAllah khair Sheikh Ibrahim Beautiful reflections Sheikh Abdullah I love the verses that really talk about what Sheikh Ibrahim was mentioning it just reminds us as human beings even though it may be and maybe something that's general but it's specific to a particular group or genus or type of people that the verse was revealed for but in general we see these characteristics that it's important for us as Muslims to look at ourselves and ask do I take
on those characteristics do I have that type of attitude and that's exactly what I want to kind of touch on what Sheikh Ibrahim was mentioning about understanding evil and how people are very neglectful at times of ease at times of rakhat you know in times of ease they are joyful they are you know happy they are full of joy and sometimes that joy can take them to the degree to where they forget about what brought that joy and they forget about the originator of joy and they forget about the ones that brought the elements of joy Allah subhanahu wa ta'ala that was the major role of the prophets to remind them of the greatness of Allah and to remind them that whatever you do Allah subhanahu wa ta'ala can do it much better rather he is the enabler of your doing and he is the one that enables everything verse number 21 Allah subhanahu wa ta'ala brings a verse that kind of it talks about this at magnificence of Allah through the mouth of the prophet salallahu alayhi wasalam where Allah subhanahu wa ta'ala says Allah subhanahu wa ta'ala mentions here no sooner than we bestow mercy on a people after hardship has hit them then they begin to scheme or plot or design against our signs. I want to stop here at the middle of the verse because before the verse before the companions are saying if it were not that an ayah a sign would be sent down to the prophets you find this attitude of the mushrikun that they would request for a sign to be sent down you know of the mushrikun even though asking for a sign you find from the huwariyoon anzil alayna ma'idah tammeena as-samaat you find the Ibrahim asking for Allah subhanahu wa ta'ala to see him you find Musa asking to see him not from this aspect because they originally Aslan initially believed acknowledged their belief displayed their belief went through trials and tribulations founded in that belief but when the mushrikun do it as a form of istihzat okay just show
us a sign okay after you show us a sign we'll believe it's even mentioned that Abu Sufyan said quhitna bidua'ik faskina so he asked the Prophet sallallahu alayhi wasallam he said that we have been given famine because of your dua so make another dua and if you make dua to bring us water then we'll believe you then when water was brought to them they continue their disbelief wahadha makroohum and that's what Allah subhanahu wa ta'ala talks that was their plan and planning that they just wanted to use you to make fun of you for some worldly benefit and then go back to what they believed or what they felt comfortable comfortable with whether whatever reasons of disbelief were the motivations behind their disbelief as Sheikh Omar mentioned you know previous verses that the disbelief could be for different reasons and we see here Allah subhanahu wa ta'ala is saying here when we bestowed upon them our mercy showing that he has ultimate authority and bringing that mercy withholding harm and bringing benefit to them and at that time subhanAllah they they began to scheme and plot and plan any times of ease but when the times of hardship come Allah subhanahu wa ta'ala says we says tell them Allah is swifter in scheming and design our angels are recording all your intriguing that our angels are recording everything that you're doing the plot and plan that you have when you ask for something and your intention is really not to seek guidance or to look at the ayat that you asked for or to ponder over the existing ayat and that's what's so amazing sometimes we as human beings the scholars mentioned a certain attitude that they had here that the polytheists the mushrik or the time at that time was a time note and a time note is to be very very stubborn when we look at this generality here the specific case of the mushrik on the generality of stubbornness when signs are shown to you in times of hardship you may call on a lawsuit kind of a dollar but in times of ease the one the aqid the one that uses their intellect
to its full capacity by pondering over every single thing and not being stubborn rather being humble to Allah subhanahu wa ta'ala this is one of the main means of guidance that's why Allah subhanahu wa ta'ala always reminds you that everything you see is a sign from him everything you encounter is a sign from him and not to be of the ones that are consistently stubborn of the ones that cover up the element of belief with full disbelief and stubbornness and rejection just as the mushrik on were so this beautiful verse reminds us of us for us not to be of those that are stubborn when the signs of Allah subhanahu wa ta'ala are shown to us and to know that everything that is given from us a harm that is taken away is from the mercy of Allah subhanahu wa ta'ala and if anyone plot our plans against you know that Allah subhanahu wa ta'ala full pathetic that Allah is much stronger and much greater than them in that plot and plan because he has control over all things so many laws upon to make us of those that trust in his greatness in times of hardship and that call on him and trust him in times of ease you know it's like Jannah and then how you get there right that's how this kind of structuring itself you know this is where you want to be this is what you have to go through so I wanted to focus on versus 75 to a little over 90 between 75 and 94 and subhanallah as our she you mentioned there are there's this struggle that's happening between belief and disbelief and I think it was Sheikh Ibrahim who mentioned that human beings were not very good at telling the
difference between evil and goodness and subhanallah there is no better example of this than with Pharaoh and so I wanted to mention the ways in which Allah subhanahu wa ta'ala in this verse he introduces us to Pharaoh and so he says after them we sent Moses and Harun with our signs to Pharaoh and his leading supporters but they acted arrogantly support them they acted arrogantly and they were wicked people and subhanallah even now when we think of the Egyptians ancient Egypt and the pyramids of Giza and the tombs and the preservation of these bodies which which I want to mention towards the end then we are in awe as human beings and we see that Allah subhanahu wa ta'ala here what is important to him what he mentions about Pharaoh and his leading supporters is that they were wicked and they were arrogant and so the criteria of human beings and what we are what we are in awe of what we think is important and what we highlight can be very different from Allah subhanahu wa ta'ala and it serves as such a valuable reminder that belief is what Allah subhanahu wa ta'ala cares about belief or disbelief is what Allah subhanahu wa ta'ala mentions when he talks about this conflict between Pharaoh and his leading supporters and then Musa and Harun on the other side of that so Allah subhanahu wa ta'ala isn't impressed by the buildings that we create he isn't impressed by expansive power Pharaoh in his time would have been like a superpower Egypt would have been like a superpower but Allah subhanahu wa ta'ala isn't impressed by any of that that's not what is written in the Quran that's not the highlights it's the
highlights of our history books but that is not what Allah subhanahu wa ta'ala cares about and so it's important for us to recognize that what we will be remembered by by Allah subhanahu wa ta'ala which is really all that matters what ultimately matters in this life what ultimately matters in the next life of course is did we believe or not when messages were sent to us when we got the message of Islam as we have the message of Islam did we adhere to it and it is so easy we as Westerners especially we live in a modern superpower and it is so easy to be arrogant about what we have created and to be impressed with ourselves. Pharaoh is the ultimate example. Pharaoh and his leading supporters as Allah subhanahu wa ta'ala says in the English translation they are the prime examples of what it looks like to be self-absorbed and conceited and egotistic about what you have created and impressed with yourself and so Allah subhanahu wa ta'ala he sends Musa and Harun to them Harun and when he comes to them it is very fascinating that Pharaoh says in verse 78, Pharaoh and his supporters, have you come to turn us away from the faith of our fathers but then he also says so that you and your brother can gain greatness in this land so Pharaoh is so concerned with power he believes he projects on to Musa he projects on to Harun that that is what they must want that is what must be important to them and subhanallah another aspect of power that
I wanted to mention is later on then Musa he turns to Allah subhanahu wa ta'ala because Pharaoh is not listening Pharaoh is continuing to be arrogant and Musa says later on in verse 88 then he makes a prayer to Allah subhanahu wa ta'ala as a believer as a prophet and he says oh Lord you have given Pharaoh and his chief splendor and wealth in this present life and here they are Lord leading others astray from your path our Lord obliterate their wealth and harden their hearts so that they do not believe until they see agonizing torment and God says your prayers are answered so stay the right course and do not follow the path of those who do not know so we see here the ultimate power and we will really sort of end with Allah subhanahu wa ta'ala showing that he was always in control but we see the believer we see Musa as a prophet utilizing his power and turning to Allah subhanahu wa ta'ala and essentially saying enough is enough these people have so much power and so much wealth and instead of being grateful for it instead of turning to you and asking your forgiveness instead of submitting to you because again Musa is not looking for power Harun is not looking for power they're looking to deliver the message and to and to save the Pharaoh and his people really so that they can be blessed in this life and the next and they are not listening and so God says that he will he will grant the request of his dua and then we see ultimately and and I thought this was so powerful because
again Pharaoh and his people are powerful they are superpower and we can sort of look at ourselves those of us in the West in particular we are sort of the modern superpower we think with the internet with all of the many inventions that we are so powerful and they can allow us to feel removed from Allah subhanahu wa ta'ala so in the end here then Allah subhanahu wa ta'ala talks about he led the children of Israel across the sea and Pharaoh and his troops pursued them and they were arrogant and then finally he quote-unquote submits he doesn't truly submit with his heart but the end of course Pharaoh is drowned and so Allah subhanahu wa ta'ala he can take it all away that quickly that easily ultimately the power was with him and he gave Pharaoh time and he didn't utilize that time so inshallah Allah will allow us to submit to him and inshallah Allah to give before Allah subhanahu wa ta'ala shows us that ultimately we are not a superpower he is the one that has all-power very powerful reflection subhanAllah I think it's something that immediately dawns upon you when you get to this part of the Quran the task of these prophets to try to save the very people that wanted to kill them it's a constant you know theme imagine you know we complain as we're doing dawah in the belly of the beast so to speak and you know people are gonna be hostile you know people are not going to be that nice you know there's Islamophobia but imagine trying to consistently do dawah to the same people that are trying to kill you and trying to tell them that I'm trying to help you have a kingdom greater than the one you're rejecting me for and facing over and over and
over again this obnoxiousness this narcissism on the part of these tyrants and these tyrannical nations of Allah protect us from that ego and from that arrogance and allow us to be humble you know in the pursuit of that that great kingdom that he has promised us in the hereafter and allow us to stay the course of our dawah you know it's one thing to stay the course as a believer in the face of persecution it's another thing to stay the course of the dawah in the face of persecution which is the prophetic call and that's for a select group of people and we ask a lot to choose us to be amongst inshallah any final reflections just go around the room inshallah ta'ala shaykh Ibrahim we'll start with you inshallah final reflections that you'd like to share yes panel I loved actually what you just mentioned like it's it's very humbling to everybody who's in dawah that we see what the prophets have gone through you know sometimes we get upset of how society treats us or even sometimes our own community treats us and you see what the prophets have gone through and they're far better than any of us and so if they can go through this and and you know deal with the people treating them a certain way and still call to Allah subhanahu wa'ta'ala and still be firm upon their principles and still you know continue continuously give dawah then you know that's a message for all of us but I also love what Ustada Nuruddin was talking about and you know there's the verse as well وَضَنَّ أَهْلُ وَأَنَّا مُقَادِرُونَ عَلَيْهَا like she's talking about arrogance and how people think that they're in control and Firaun is you know this this image of that but you look around and so much technology and people control think they control everything and chat GPT and they think they're creating artificial intelligence and Allah gives you this example that everything really came from water that he sent down from it we got vegetation from it we were able to live and when people get so arrogant that they think they control everything that that's when Allah subhanahu wa'ta'ala takes them to punishment so it's a really powerful verse in that surah that really connects with the reflections
that Ustada Nuruddin had and something for us to really think about humility is a very powerful theme in this surah Jazakumullahu khair Abdullah would you like to say anything? no no Mashallah it's a very very good point Abdullah Jazakumullahu khair Ustada Nuruddin any final remarks? Hamdana, the only final remark it made me think when you were talking about you know what we deal today as Muslims versus what the prophets were dealing with and subhanAllah in that way there is a sort of comfort in these verses that Allah subhanahu wa'ta'ala didn't give us the same challenges BarakAllahu feekum so just as a point to be grateful for BarakAllahu feekum Jazakumullahu khair it was wonderful Mashallah we all we stayed on time which is amazing I would think it's the politeness of the Canadian Alhamdulillah we all were very respectful and weren't our usual abrasive American selves right by the way there's an envy for Canada you gotta understand we live in Texas not saying that Texans aren't nice but like Canadians are like super nice Mashallah you don't notice it until you leave and once you leave Canada I start realizing I am saying sorry too much in Texas you don't apologize for anything in Canada so now you're going to bring out the last joke it's Trudeau it's Trudeau it's Trudeau sorry I really prepped for this session sheikh Abdullah I was really like I know sheikh Ibrahim would not take it personally I know he's Mashallah
what is it say what you want to say say what's on your mind sheikh no we don't want to time time is okay we appreciate you all we appreciate you we appreciate you sheikh Ibrahim sheikh Abdullah as always we'll see you all tomorrow for Juz 12 actually I'll say this we have a special special special guest sheikh Bilal Asad Sama Suri Yusuf who tragically you know dealt with the loss of his son and I think it's it's really a deep you know reflection that we're expecting sheikh Bilal always Mashallah reflects very beautifully and deeply on the Quran but I think it'll be very fitting you know Sama Suri Yusuf he opened himself up to be with us for that Inshallah we'll see you all tomorrow for that and BarakAllahu feekum, Assalamualaikum Warahmatullahi Wabarakatuh you
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