Tip:
Highlight text to annotate it
X
So in
In these three ayahs
you will note that Ibraheem (pbuh)
is giving the message to his father.
Heís not thinking that Iívegot the message,
I will not speak to my
father. He has to deliver the message
to his father. And he says to his father,
why do you serve those who do not listen
and do not have any insight. Why are
you listening to them? They cannot enrich
you of anything. This he said it, okay.
But then he reasons out. He reasons out,
surely O my father without doubt there
has come to me from knowledge Öthat
what did not come to you. That did not
come to you. So follow me, I will guide
you. Since he had received the knowledge
of the ayahs of Allahís message, that is
why heís saying I haveÖyou see the
knowledge which did not come to youÖ
then only you can deliver the message.
When you say something , then you
have to say you got the knowledge. And
once youíve got the knowledge, then
you have to share it. If you donít have
the knowledge, if you donít believe it
then you cannot share it. And if you
think youíve understood, youíre not
sharing it. You have to share it in a nice
manner. Then further he say, O my
father, do not serve Satan, surely the
Satan is disobedient for the most Gracious.
Then he says the Satan is aÖI told youÖ
the basic enemy is the Satan, the shaitan
because he make sure he creates
disharmony, he creates disunity, heís
basically involving in creating corruption
in the land. So further Ibraheem (pbuh) says
Because what is protection, the protection,
you know, if you want to protect me, you
will take a stand for me. Iím just giving
an example. If somebody says something
wrong about me, youíll take it, youíll say,
No, no, Mohammed Sheikh is not like,
thatÖlike thatÖyou are taking a
protection, youíre giving your arguments
to protect me. Similarly, you protect
Satan. So heís saying, you will protect
shaitan. And once you protect the
shaitan Iím afraid that the punishment
of Allah will touch you. Now this son
is talking to his father. The son is
talking his father. Now Ibraheem
(pbuh) - father - reacted or replied.
Now in the answer to all the advice or
the message given to him, Ibraheemís
father said, I will stone you if you do
not stop, if you have the detest or
disliking to my gods to whom he were
believing. He said, I willÖif you detest
them, you dislike them, my gods, I will
stone you and further it says, Leave
me alone for a long time. And another
place in the Quraían he says Iíll throw
you in the fire. And he finally throws
him in the fire. Ibraheem (pubh) was
thrown in the fire by his father. How
any son would have that much courage
to face his father by delivering the
message? Who has got that courage?
First he has to deliver the message in
the righteous manner. How can he? He
just has to ask him to read the ayat.
These ayats, the very
ayats that Iím reading.
You donít have to open your mouth.
Shut up your mouth. Ask him to read
this ayat. You see, the moment we start
talking, we start talking in our own
languages. We have to speak the ayahs
translated or you read it or you translate
and read for them. And father that he
gets so angry that he says Iíll stone you
or leave you alone. Or Iíll stone you to
death. Or Iíll put you into the fire. That
is the last stage. Till that you have to Ö
you canít say I didnítÖI am taking the
messageÖI am not discussing because
of mushrik. You have to deliver the message,
to understand and believe. So what Ibraheem
said? After he said if you do not stop I
will definitely stone you or leave me alone
for a long time. Or, he said, Iíll throw
you into the fire. The reply of Ibraheem
(pbuh) is very beautiful
He didnít fight, he didnít roar. He didnít
he was not arrogant, you know, people,
children speak to their fathers in an arrogant
Öthat Iím right, the Quraían is right, Iím
right. Not that way. He was like this.
He said, peace be on to you, soon I will
seek forgiveness from my Lord, surely he
is affectionate with me. This is very
important. We should take a lesson. In
spite of the fact he said, I will stone you,
meaning he must have not said that very
lightly the way you can imagine how he
would have said Iíll stone you. Or I will
throw you into the fire. How he would
have said. And how is your reaction is that,
he said peace be on to you, salamun
aleik., to a mushrik father. You say
heís a Muslim donít say salam, Ibraheem
(pbuh) salamun aleik to his father.
You see, we people have got our own
religion. In spite of the fact when he says
salamun aleik, to his father whoís a
mushrik and then he says
Arabic
I will seek forgiveness from my
Lord and surely He is affectionate
for me. And then
In spite of the fact his father was astray,
a mushrik, he asked forgiveness for his
father. But was it accepted? It was not
accepted. The conclusion is the father
was righteous, sorry his father was wrong,
Ibraheem (puhís) father and from the
mushrik genes the biggest prophet or the,
one of the greatest prophets, Ibraheem was
born. So ití;s not nor transferring, from
this nor transfer to this and noor transferring
to this norÖnoor is all here today. In
the Quraían itís completely break.
Ibraheem (pbuh) was righteous. His
father was a mushrik. No transfer of noor.
..or badness. Ibraheem became one of the
biggest prophets Allah hasÖheís the
father of religion. But his son, Ismaeel
(pbuh) is righteous, Ishaq (pbuh) was
righteous. Yaqoob (pbuh) was righteous.
And Yousuf (pbuh) was a prophet and
righteous. But on the other hand, Nooh
(pbuh) could not save this. His son, his
son. Paighamber, the prophet. So what
Iím saying that if Nooh (pbuh) had the
spirit he couldnít save his son. Noon
(pbuh) has the spirit of the message, he
could not save his wife. So itís a matter
individual. But the message is how to
share it. So similarly here. So Ibraheem
(pbuh) because he said I will. He made
a promise. He said. What he said last?
I read again. He said
Arabic
Soon I will seek forgiveness from
my Lord. I will seek forgiveness
form my Lord even
youíre a mushrik. So in
Now if you notice in this ayah, first
heís asking for himself to establish the salah.
Arabic
O our Lord, make me to establish
the salah. This is also a call or dua
because we people are not establishing
the salah/prayer. So instead of pointing
finger, you establish the salah first heís asking
Arabic
and then my offsprings.
Arabic
And O our Lord, you accept my call. Then it says
Arabic
O our Lord make my parents,
forgive them, forgive themÖmy parents
and one of the father, we know he was
a mushrik, I donít know about the mother
. Mother is not mentioned. Ibraheemís
mother is not mentioned in the Quraían
but of course whatever she religion belong,
but heís asking forgiveness for the parents.
See, Nooh (pbuhís) parents is not
mentioned. Heís asking forgiveness for
the parents. Ibraheem is also asking for
the parents. So remember, in spite of all
the enmity or the badness parents would
have done, you have to ask forgiveness.
This is the Sunnat and the practice of
Ibraheem. You have to deliver the message
nicely in the manner as Allah says in the
Quraían and then you have to ask forgiveness
for your parents as Ibraheem (pbuh) asked
and in the prayers. I donít know what people
some people read
Arabic
but normally in the majority of the
Muslim world we read after attehat
Arabic
Do you read in this in your prayers.
This is the dua and the qaul of Ibraheem
(pbuh). Saying that O our Lord, make me
to establish the salah/prayer and make
from my offsprings to practice the salah
/the prayer. And you accept my call.
And then he says, O my Lord, forgive
for me and, my parents. Parents is one
of them, father is mushrik. Otherwise
believer. Forgive the believers. Not the
non-believers. Look
Arabic
In the walid is the non-believers.
And the believer. On the Day of
Judgment. Then in the relations between
father and son there is one more request
of Yousuf (pbuh) brothers had done
something wrong with Yousuf (pbuh)
they threw him, thereís a whole
narration so sons realize, they said to
their father, they threw the son in the
well. These brothers of Yousuf (pbuh)
throw the son in a well. Thatís the
narration in Surah Yousuf. And they
lied to their father and the whole narration
is there. So when they realized that
we have done wrong, so
they said to their father
Yousuf (pbuh) has brothers.
They were jealous of Yousuf (pbuh)
so they threw Yousuf (pbuh) into a well.
And they lied to their father that wolf
has eaten Yousuf (pbuh). Thatís the
narration so after the whole narration
and after that Yousuf (p(buh) was all
right and they came to know everything.
Everything was all right. So they were
guilty so they wanted to ask forgiveness
from Allah and to the father. So they
said to, so we say to each other, you ask
for forgiveness, have you heard this?
Mohammed Sheikh, you ask for forgiveness.
We also praying, you also pray. They
íre asking to say. You can say but
remember but, remember, you can say
only youíre doing right. His father
knew that their sons commit a mistake,
they repented, they amended. Now they are asking
Arabic
They are accepting their
mistake. Not that Iím doing same thing
wrong again. and youíre asking me,
pray for me. It is not like that. These
brothers, they say, our father seek for
us forgiveness for our sin, surely we are
the ones who commit mistakes, we
have committed a mistake. That is why
they are asking. So you have to look
further for that Yaqoob (pbuh) says,
Arabic
He said, soon I will seek forgiveness
for you from my Lord, surely Heís Allah,
forgiving, merciful. So what is the end
of this whole lecture is, that both parent
and children both have done mistakes by
parents first mistake, by brining them up,
in the nearness of Allah as a believer..
They have done mistakes and I have done,
everybody ÖWhat is the amendment?
We should know. And the son are also
committing mistakes. Both the children
parent children relationship and if you
note both are doing wrong. Mostly
because both of us are in contact by
the shaitan. It is always, you see, you
do not come to know what is the truth
and reality of Öuntil and unless you do
not knowÖand you are not inspired
and you are not motivated. Even if you
know, the Quraían says that. You know
the whole world is not practicing. You
see the majority of the people are not
following the Quraían. So you are left
all alone. So you say why should I do
when nobodyís doing it? Iíll be have a
single house somewhere. So it is your
own responsibility to take up the message
and then you amend yourself first and
once you have amended or corrected
maximum, then you try to share with
people. Your parents, children, relatives,
family members everywhere. And since
this is the topic was parents-children
relationship, then you must have that
kind of relation. You cannot kill, them
by forcing them what to do and what
not to do and not have so much love and
affection and captivated that you leave
your own following of the Quraían. It is
education both ways. That they divert
you from the message because youíre
captivated by your children. It is both
ways, so you must understand both, you
cannot blame also. Allah says no father
will blame for his son, blame not, reward,
the father cannot reward the son, neither
son can reward about the father. This is
not an easy way out. Both have to correct
themselves in the nearness of God. As
examples of the prophets is given. Nooh
(pbuh), his son was not righteous. If you
are right, then you educate your son. If
Ibraheem (pbuh) his father was wrong, so
as a son you must educate your father in
both ways. So Allah has shown both
examples given in the Quraían for the
understanding that no one takes advantage
as a son I was spoiled. Or the father says,
I tried my level best, the son didnít come
to par. Itís not your job. But guidance
will always come from Allah, either to
the father or to the son. No blame games.
This is how I end my lecture.
Any questions you like you can ask.