Faraz Rabbani – The Rawha #008 Divine Response to Prayer Honor of Knowledge
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The messenger of Allah, peace and blessings be
upon him, encouraged us to strive for uprightness
by seeking assistance in the early mornings, late
afternoons at and something of the depths of
the night. From this tradition, the scholars made
it a habit to briefly read text of
religious guidance in the late afternoon and often
term such readings the daily.
The term refers to the late afternoon, but
also to a time of rest from worldly
toils and reinvigoration of one's spirit.
In this day, Sheikh Harazrabani will be covering
2 texts, imam Zarnunji's primer on the etiquette
of seeking knowledge,
and imam Youssef An Nabhani's beautiful collection of
40 sets of 40 prophetic hadith.
We are continuing to look at
the 40 hadith Qudsi
from the work of Sheikh Yousaf and Nabehany.
And
these Hadith Qudsi, if, you know, if you've
got a feel for them so far,
they convey
One of the reasons they call hadith.
What is?
Is
a very important
meaning in the Arabic language. Like, what is
what is?
Yeah. It's the affirmation of sacredness. Right? Well,
right? To be sacred
is that sense of. Right?
Right? Is to be distant from blemish,
to be
transcendent,
to be exalted.
Right? And those are the meanings of sacredness.
Right? Which is why Jerusalem is called Al
Quds.
It is the sacred city. Right?
And, of course, they say it's it it
symbolizes the nature of the dunya.
Right? The the you know, dunya is a
place of tribulation,
and this sacred city
is the city of tribulation.
So we completed hadith number 10. Correct?
Right.
About not cursing time,
but not cursing time.
Why? Because Allah is the lord of time.
The 11th
hadith,
It is related by ibn Abbas, may Allah
be well pleased with both
son and father
because
Abdullah ibn Abbas is the son of Al
Abbas, the uncle of the prophet that
the messenger of Allah
said that Allah most high says,
and who is a greater wrongdoer?
Who is a greater wrongdoer than one who
strives
to create
creation
like my creating?
First,
what is?
Who is a greater wrongdoer than one who
tried to create creation like my creation?
Is
not giving something its due
or it is to transgress
the right of another or to fall short
of the rights of another. Right? So there's
the Haqq and this is why
justice
is Adl,
right, is balance.
So if you exceed
the bounds with respect to the rights of
other, that's or you fall short
of their rights, that is
So who is a greater wrongdoer than one
who strives to create
anything
created
like my creating.
This is wrongdoing
above all at the level of
belief in Allah.
Why?
Because
Right? Khalk
Truly
Allah's
is creating
and Allah's is the command.
Al Khalq
creating
is
is to bring something into existence is originating
from nothingness.
That is creating.
A lot of people get confused
regarding
the meaning here because it's mentioned in the
Quran as well. Let let them create
a fly, Zubaba.
And, well, now we have genetic and engineering,
and we have this and that. You know,
Siddhartha Mukherjee, who wrote the great book on
cancer, now has something on genetics,
which is an important
and intelligent
work. It just came out.
That everyone's confused. We can we can manipulate
the, you know,
the the genes. Forget the DNA. We can,
you know and they say, you know, genes,
you know, the human
genome,
they say is is like the Encyclopedia Britannica
if it were 60 something volumes.
Right?
And it's made up just of 4 letters.
Right? There's repetitions of that. Of course, no
one sees that, you know,
and that
that that there there are signs in that.
Right? But
for whom right? But
they behold not. But who's a greater wrongdoer
than one who would strive to create like
my creating?
And what is the challenge? And this is
a challenge till the end of times. We
shouldn't feel challenged by what people are doing.
Why? Because everything that people are doing is
bringing together creative things,
bring to a and b to produce c,
or fiddling with a, so it becomes
b.
Right?
It is not
It is not originating from absolutely
nothing.
And that is,
you know, that is
the divine
creating.
His command, if he wishes something to be,
he simply is be and it is. That
is Allah subha'tha is creating.
And that's the challenge.
Right? That's the challenge.
So let them create
a, an atom. Right? Something that small.
Aura.
Or let them create a grain.
Or let them create a head of barley.
Like a grain of barley.
Right?
This
yes. So this is this is a divine
challenge. Right? And at one level,
you know, when the prophet, salallahu alaihi wa
sama, speaks,
you know, the the oleman say it's he
is speaking to the stage
of all creation until the end of time.
Because who's sitting in Medina trying to create
a grain?
Right?
Right?
That's part of the, you know,
that he
is. I was sent to all people completely.
And that's not just the people in his
time,
but also till the end of time. And
this and this stands.
But we have to be careful not to
be
shaken by,
you know, this,
by these,
by
all the traces of Allah's creation. Right? We
we we see them for what they are.
Right?
The the next hadith
So Bouhay relates to the messenger of Allah
said that Allah most high says.
And this is a very powerful
hadith
on Surah Al Fatiha.
Right? On Surat Al Fatihah. And the significance
of Surat Al Fatihah.
Right?
And Surat Al Fatihah
is really the,
you know,
a sum a summary of the entire Quran.
The entire guidance of the Quran,
say Nabi Mitalib says is contained
in
goes back to Surat Al Baqarah. And there
are some great scholars who show how all
the
how
all
the Quran goes back to Surat Al Baqarah.
Amongst those who
touched upon that was Imam Burhanuddin
Bi'kari, in the in the author of the
tafsir nafmud Durar, but also of
the distinguished scholars of the 20th century,
Sheikh Saeed Hawa,
a beleaguered Syrian scholar who migrated to Jordan.
In
his in his work,
notable work,
particularly if one appreciates the very distressful circumstances
that he that his life lived out
through. It shows how all
all the meaning of the Quran goes back
to Surah Al Baqarah. And all the all
the meanings and guidance contained in Surah Al
Baqarah is affirmed in
Surat Al Fatiha.
Which is why Sayidna Ali bin Abita Lib
also said, I could explain Surat Al Baqarah
in camel loads
of volumes.
And many scholars wrote entire detailed volumes just
on Surat Al Fett amongst them.
Right?
And a lot of it is because there's
basic tafsir, right, which is a says b.
But
there's also the reflective tafsir
that, for example, if you reflect on Surat
Al,
you know, you know, there's many
levels of on there's levels of understanding beyond
limit that are understood
from Surah Al Fati. Amongst them,
goes into that we understand
the primacy of Sayid Nabu Bakr as Siddiq
from
Surat Al Fatiha.
How?
Because
Allah
Right? We ask to be guided to the
straight path. The path of those you whom
you blessed before us. And who are those
whom you blessed before us? It explain elsewhere
in the Quran.
In
the
Quran.
Right?
Of the prophets and the
and the and the and he was agreed
upon
to be known as a.
Right? Like, even his enemies
acknowledge that title. Right? That he's a.
This guy is so if the prophet is
a,
then he is this he's like even his
enemies say he's Siddiq. Right?
He's a champion of that truth that the
prophet came with.
And
these are reflective
in
meanings that are understood. Some of them, of
course, are,
you know, they're,
you know, they're they're they're dependent on external
meanings, but but if you accept the Quran
as being a whole,
then
so this so this fatiha,
you know,
deserves
reflection. And here, we see some of the
significance.
So
I have divided the prayer between myself and
my servant,
in 2 halves.
And from my servant has whatever they asked
for.
Now here one of the things
the this hadith will tell us about
Surah Al Fatiha.
It'll tell us about Surah Al Fatiha.
So one of the names of Surah Al
Fatiha
according to a lot of the based on
this,
hadith
and other hadiths
is
a
salah.
I have divided the prayer of salah
between myself
and my servant in into 2 halves, And
my servant shall have whatever they ask.
Because what is the subject here? So some
scholars said that, well,
the whole prayer is divided 2 halves.
There is because what is the prayer? There's
a prayer is a turning to Allah and
an asking of Allah.
Right? So in so far as it's a
turning to Allah, it's in recognition of his
lordship, his glory, his greatness that is the
the role of the dhikr in the prayer.
Right?
And there's the role of du'a in the
prayer which is to ask. Right? And the
prayer is between dhikr and du'a.
And the states of the prayer are between
dhikr and du'a. The standing is a dhikr
and it's a du'a.
And both come together. Right? It's not one
or the other. Because the dhikr of the
dua affirms dhikr. Because when you ask
you are turning to the one asked. When
you turn to the one asked
when you turn to Allah, you're affirming
the asking
of the state of your neediness.
Right? So
the ask the turning
in recognition and the asking
are interrelated. 1 entails the other if complete.
Right? So the 2 halves are not separated.
So what am I saying? There's 2 halves
but they fit together.
But they don't fit together only in in
the sense that there's this and
there's this. The 2 come together.
So does it apply to the whole prayer?
Some people say the the the the fat
has been used here as an example. So
you begin,
this is how it begins.
And like they say and
the rest follows in the same way.
But another way of looking at it is
that the Fatiha itself is the prayer.
Now
how? At several levels. 1, the Arabs used
the
the concept of
Sometimes you can refer
to a part
by the whole.
And sometimes you can
refer to a part by the whole.
Or you can refer to the whole by
the part.
That's from the power of the Arabic language.
So, for example, Allah Subhanahu Wa Ta'ala says
bow with those who bow.
But if sister Yasmeen heard that, says, Allah
only commanded us to bow with those who
bow. So she just sits waiting. When the
sisters get into Ruqoah, she joins in. I
bowed with those who bowed. And then she
says, well,
I'm tired. And she just relaxes. Is that
considered praying? No. Why the bowing there, it
refer
or prostrate with those who prostrate. We weren't
of those who prostrated.
K? When the the people asked the people
of Jehannam, why didn't
what took you into succor? They say,
Musalim.
Right? We did we weren't of those who
prayed but was it?
Elsewhere
that we we did not prostrate with those
who prostrated.
Right?
But it's that's mentioning the part and intending
the whole. So in in that sense and
sometimes a part is mentioned to highlight its
significance.
K? And the greatest
what's the greatest part of the prayer?
What's the greatest part of the prayer?
Good.
Though
prostration is particularly
emphatic
in expression of neediness and closeness,
the closest
is to the Lord
is when they're in prostration because that state
even to one heedless should be expressive of
your complete neediness. I know several people personally
who became Muslim when they prostrated.
And some good friend of mine,
white Californian,
surfer type,
you know, left the US military,
became a photographer,
took a photoshopping
Photoshop course,
ran into some lady, seemed to be wearing
a hoodie in the summer. They asked her,
what's up with that? Is that a new
style? She was like a jibab wearing sister.
So she pointed him. She'd explained a few
answers, fell shy, pointed him to the masjid,
went there, long story,
ended up
at
when the one type of masjid walked out
because it seems strange.
Allah protected him.
Ran to his his grandparents, his neighbor, African
American, that was Muslim.
Said, Paul, what are you doing coming out
of that mosque? He said, it's really weird.
Said he explained. Went to the masjid. Had
no thought about Islam.
But being sort of hip Californian,
said, well, his his grandparents' neighbor said, wanna
join in with us?
Sure.
Said, well, I'll do what you guys are
doing. And no thought about Islam. When he
put his foot forehead on the ground, he
realized
that this has to be the truth.
And next day he was he was Muslim.
So
but despite the place of the prostration, for
example,
the greatest part of the prayer
by clear text of the Quran,
by clear
indications of the text of the Quran, but
very clear and explicitly
in the sunnah
of the Prophet
it is clear and there is a position
of the vast majority of salam al khaljid,
the best part of the prayer is the
recitation.
By transmission the Prophet said The
best of prayer is lengthy recitation
and many other
texts. And all and also rationally,
because if you look at what you're doing
when you're standing, you're reciting Quran and Quran
is superior to zikr.
Right? Etcetera. But it's textually.
So
and my servant has whatever they asked for.
Right? And to be people of meaning, we
we reflect on these things. And my servant
has whatever
they asked for.
But you're dealing with a generous lord. You
didn't ask for anything. He'll still reward you.
But it's not like the one who asked.
Right? And it's not like the one who
asked for Allah.
And my servant
my servant
and is
for Istihq.
I you know,
it's for them.
It's for them. Right? So it's like there,
you didn't ask for it.
Right?
We did not wrong them. It was there.
You didn't ask for it.
Right? And rather it was they wronged themselves.
So if the servant and here, of course,
it hide you know, when when a term
when
someone is referred to something,
one has to pay attention to what are
they being referred to as.
Right? So if a name is used,
right, so if, you know, someone gave, you
say, the the generous man then
gave a lot in charity. Why is
kareem mentioned there?
Because you want to highlight that quality.
You don't you don't say
then the
you you want to highlight
you you mention things if you are speaking
intelligently
with a distinguishing quality.
Right?
You have to highlight a meaning. So
if the servant
says right? Because what is the basis of
prayer? It is it's it's
servitive. You could say if the one praying.
Right?
But the meaning being highlighted is
servanthood.
Right?
If the servant says all praise is due
to Allah, Lord of the worlds.
Allah most high says, my servant
my servant has praised me.
Which is why this one of the wisdoms
why the prophet when he recited,
he would pause after every
verse.
Right? And they say there's several aspects. One
is to reflect on what you're going to
say next, but also every meaning
has a response.
Right?
Right? So they say it's like, you know,
you ask for water, you have to wait
for it to be poured. I say, give
me some water and then said, could you
top it up with some drops of lemon?
But you didn't, like, you know, you have
to wait.
Right? So this is part of,
you need the adam. Right? That there's a
divine response coming. We have
to give
it
its spiritual deed.
And if the servant says,
all merciful,
most compassionate.
Allah says my servant has
exalted me.
You
know, my servant has exalted me.
If the servant says, master of the day
of resurrection
or the
day
of
reckoning
Allah
most high says, my servant has affirmed my
majesty.
And if the servant says, you alone
do we serve
and you alone
do we seek assistance of.
Allah says
this is between me and my servant.
And my servant shall have whatever they ask
for.
Alright. This is why
differ. What is the greatest part of the
What's the greatest part of the
And some argue that it it is.
The great Wali,
and imam, and his Hambali. Very interesting. Hambali
from Herat.
They used to be Hanbalis in in Afghanistan.
Wajah Abdulah
Ansari and his work.
Right?
The the the stations of those traveling to
closeness to Allah is a great imam of
hadith and a great imam of fiqh and
a great imam of spirituality.
Interesting a work commented upon by Ibn Khayim
Al Jazia amongst many others.
It's men in the
is Menazil Usa Irene,
and he says between the two stations of
Iyak and Abu Du and Iyak and Esteyn.
Because all of
all of life is between these two meanings.
Okay? And between these two meanings is
being with Allah Subhanahu Wa Ta'ala. You alone
we serve,
you alone we rely upon.
This is between me
And what is what is between you and
between your lord? That's closeness.
Right?
Right? So many have said this is the
greatest part of Surat Al Shaddai. Others have
said, it's
guide us to the straight path. What does
the straight path lead you to?
To the realization of
That's between you and Allah.
Right?
Right?
Right? So if one is seeking
to
attain closeness, and the closeness talked about in
the the Hadith Qudsi of
of
How do you draw close?
By the realization of these two meanings.
Realization of slave hood and realization of reliance
upon Allah.
Right? And all the spiritual path is between
these two meanings.
Right?
This is between me and my servant.
And my servant shall have whatever they ask
for. And, again,
what are you asking for? Right?
And the people of intelligence ask Allah for
Allah.
Right?
And if when the servant says,
guide us to the straight path, the path
of those you blessed before us, not those
under your wrath
nor those
astray.
Says, this is for my servant, and my
servant shall have what they asked for.
So one of the many
had this understood from this is that at
every stage,
know what you're asking for.
I don't just say it,
but
ask.
Right?
Right? Ask.
And this is related by and he goes
into detail. Why? Because
it's so well related. It's raised by Ahmed,
by by Muslims. So it's an really, it's
the authentic hadith.
But
it's in all these other major collections to
Abu Dawood and Tirmidi Nasai and ibn Majah
and ibn Hiban.
So that's what we wanted to to look
at today. So we should all we should
always strive to renew
our recitation of Surah Al Fatiha, to refresh
it,
to reinvigorate it,
to reflect on it,
and
to always also with our own personal reflection
to always go back and strive
to reacquaint ourselves with its meanings.
Right? Because meanings,
become
can become
occluded.
Right? Can become occluded
by lack of
you know? And they're refreshed.
Right? Remind.
So for reminders, benefit believers.
And
we we remind others, but we also remind
ourselves by reviewing
the tafsir,
by re rereading
the tafsir
of these verses.
Any questions here?
Go ahead.
This
is between my servant
and and I,
and my servant shall have whatever they ask
for. Right? That it is
and there's many
there's many possibilities,
and the honorable mention a number of meaning.
Ultimately, what is between you and but what
is between the lord and the servant?
That is that is the relationship between the
lord and the servant. And that servant should
have whatever they asked for.
So when one says it, one should want
yeah. This is the relation. And what is
a servant seeking?
Closeness to Allah. The love of Allah.
The good pleasure of Allah.
Right? So they're seeking Allah. That's
Ikhlas.
As one of the great poets said, do
not seek other than Allah
privately and publicly.
And be certain that Allah is present with
you wherever you may be.
Right?
Because present
not physically
because that's madness.
Right? So that's about the closeness. So what's
the essence of the fatiha?
It's about that closeness to Allah Subhanahu Wa
Ta'ala.
And yeah. And the servants shall have whatever
they asked for. So we should renew our
asking.
Now the second part we look briefly at
the
Ta'lim al Mut'alim.
So we we are
in the first chapter still looking at the
various knowledges that are obligatory. In general,
that you're responsible for essential knowledge.
And particular and the the essential knowledge related
to your worship, he talked about
related to any other matter in life that
you engage in. So he explained that.
Knowledge related to transactions.
Right? At the heart of transactions being the
sales and the contract. And why? That is
the basis of
zuhud, of renunciation,
and the basis of spirituality,
practically.
And then
he says,
likewise, it is obligatory upon them to have
knowledge of the states of the heart.
Likewise, it is obligatory upon
the one morally responsible
to gain knowledge of the states of the
heart
from reliance upon Allah and from penitence
and
and having reverent awe and
and contentment.
For these
affect 1 in all states.
Now technically
the knowledge of them is not required in
itself.
These states, they're states that Allah Subhanahu Wa
Ta'ala has commanded
and they're obligatory. Allah Subhanahu Wa Ta'ala tells
us,
Be in fearful of me if you believe.
And Allah commands to have
rely upon the living who is undying.
Right? That's a command just as
just like establish the prayer.
Right? The
at the level of the command and at
the level of encouragement.
Allah is with the mindful.
All these qualities are mentioned.
But Allah commands repeatedly
to qualities just as he commands to actions.
How many times does that come? Oh, you
who believe have taqwa of Allah.
Is a command.
And the command indicates obligation.
And the most oft repeated commands
are not simply related to actions,
they're related to states.
So the state
is obligatory that one must have certain qualities
at a basic level, is a base level
of qualities of the heart that are obligatory.
And there's a perfection of those qualities
that is
recommended and that's from becoming of the,
right, of the foremost
to the extent that one acquires them.
Knowledge of them is not sought in itself.
Right? Someone, they could have awe of Allah
without knowing anything about awe of Allah. Someone
could have all these qualities
without knowing even their names.
Right?
But the knowledge of it
is a means
is the the normal means to acquire
the
required
state.
Right? Is a normal means. How can you
seek something if you don't know what it
is? What are you working on right now?
The state of my heart. So what are
you working on? I don't know. How are
you going to acquire it? Noku.
How will you know if you acquired it?
There'll be signs. What are they? I don't
know.
It's possible that you could attain it, but
it's not like the possibility of someone who
knows what they're seeking and they know how
to seek it
and the means of, you know, the the
means of seeking it,
the signs of attaining it,
the obstacles in its attainment,
the challenges that one faces, how to deal
with those challenges, etcetera.
Right? So there's
a a illmi aspect. And each of these
qualities, the olema generally talk about the the
illmi aspect, knowing
about the virtue and its acquisition
and the impediments to the virtue.
And
there's the Amelie aspect, the practical aspect of
acquiring it. And ideally, both are required. And
there's different methods
of a of
their acquisition.
Right? And but and it's a lifetime struggle.
Right?
Someone asked Sheikh Abdul Ahmed Shoaib once. Say,
are you now a
a a perfected sheikh? Are you a sheikh
Kamil? He said,
I'm the perfectly
imperfect.
Right?
And it that has many,
many possible
meanings, but that's the the realization
that
know, that it
and in the, you know, the you know,
one, Al Kamal Al Muqlaq is
Right?
And,
you know, and human perfection
is the prophet.
Right?
Right? Even the prophet says, Imam, it's quite
shockingly
phrase, but if you read the opening of
the Hamzian, I'd recommend you to to read
it.
He begins,
how can even prophets rise
to your high station?
Oh, sky that no sky can encompass.
Right?
Right?
That is the
that
is the goal. So
everyone and Allah Subha Ta'ala
manifest
to us our shortcomings.
And tawfeeq is to realize that and to
rectify.
And like what there there is and then
the the states of the heart are those
states that relate to our relationship with Allah
Subhanahu Wa Ta'ala. And there's the states that
relate to our relating to Allah Subhanahu Wa
Ta'ala's
creation.
And both and sometimes they consider them together
and sometimes they consider them separately.
And
this
and the olema say that after
full after gaining knowledge of what one must
believe about Allah and one's worship,
right, and
what one is engaged in on a day
to day level in one's life at a
basic level,
so that one is not in the state
of sin in one's day to day,
then
of the most urgent obligations is to acquire
knowledge of
the the states of the heart. But, of
course, the knowledge of the states of the
heart is not just to learn about it,
but
is to take is to strive
to acquire them. Right? But that but that
is an ongoing
commitment. Right? That's an ongoing
commitment.
So this is part of the obligation as
well. Yeah. This knowledge of the states of
the heart. And the science related to that
is
the science of
and it has different names.
The science
related to what the prophet referred to as
in the hadith
Jibril.
Right?
The early Muslims often referred to it as
a zuhud, renunciation.
To renounce worldliness
and all qualities of the worldly
and all to renounce all that distances one
from a land, embrace all that turns one
towards Allah. Others refer to it as
with the whole number of names, the
the the title for the science as an
Islamic science
became Tasawuf.
Right?
And there's
abuses of that just as there's abuses of
theology
of
and fiqh.
There are those who are
mainstream and sound in that. There are those
who are not.
And then
he explains the the the virtue of knowledge,
and we'll just read that very briefly because
this discursive doesn't require a lot of explanation.
He says,
and the virtue of knowledge
is not hidden to anyone.
Anyone will be aware of it. Of knowledge,
meaning knowledge itself.
Because it is what is unique
to
humanity.
Because all other qualities
besides knowledge are shared
between
humans and other animals.
And by knowledge, we we mean here
acquired knowledge that is pleasing to Allah. We're
not denying
that animals
have cognition.
Right? But here is knowledge
of how to seek the pleasure of Allah
subhanahu. And the knowledge that enables 1, knowledge
that enable gives on the capacity to make
choices. Right? The knowledge related to the
that Allah has placed within us.
Right? Which is choice.
Right?
Because other qualities are shared between
humans and animals.
Such as bravery
and such as,
and and,
you know,
bravery. Right?
Courage and bravery.
And strength.
And generosity.
And caring concern.
And other qualities.
Other than knowledge.
And through knowledge, Allah manifested
the virtue of Adam,
of the prophet Adam, peace be upon him.
Upon the angels.
And Allah commanded them to prostrate to Adam.
Right? As is coming in
verse 31, for example. Right?
Allah taught Adam all the names. And then
when the angels asked
why have you,
you know, why have you created one who
will disobey you and
spill blood, etcetera? Allah taught Adam the names
of all things
and then presented those things to the angels
and said,
tell me of the names of these things.
If you are true.
So what was the virtue of Adam that
Allah manifest?
Allah taught Adam.
And what is the quality
by which Allah has granted
We have honored the children of Adam. It
begins with knowledge.
So the one bereft of knowledge
is bereft of the
the actualization of the potential
within them.
And the angels were commanded to prostrate themselves
to Adam because of that.
And the only
virtue of knowledge
is because it is
the means to taqwa,
To taqwa, to mindfulness of Allah, to god
consciousness,
to piety.
Through which quality, through taqwa,
a person
becomes deserving of honor,
of honoring
in the sight of Allah most high.
The most honored of you in the sight
of Allah are
those of greatest taqwa.
And eternal felicity.
Right?
Because if you you see
all the things that the people of taqwa
are promised in the Quran. There's no quality
for which people are promised more
than they are promised for Taqwa.
Right? And all of guidance
is contingent upon Taqwa.
It's It is guidance for those of taqwa.
And then he continues
by
the his first round of poetry,
by quoting,
something that was said to Mohammed bin Hassan
in encouraging him to learn, and we'll look
at that.
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