Faraz Rabbani – The Rawha #016 Taken To Account By God
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AI: Transcript ©
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 Zarrnunji's primer on the etiquette
of seeking knowledge,
and Imam Youssef Anabaihani's beautiful collection of 40
sets of 40 prophetic hadith.
So we're continuing to look at the 40
hadith and
yesterday we looked at hadith number 24
on
repeated
seeking of forgiveness
from Allah.
And this is an an an important
virtue in our deen. Right? There is a
wisdom why the servant fails.
Right? There's a wisdom why the servant fails.
Allah subhanahu wa ta'ala tells us
Allah loves the oft repentant.
And the oft repentant as explained by Ibn
Abbas and others are those who every time
they sin, they hasten to repent.
The prophet
told us,
were you not to sin, Allah would do
away with you.
And he would bring forth people
who sin and and
are
and the greatest lesson of
our shortcomings
is humility.
Okay. Allah loves to see us on our
knees.
Right. And in that regards, Iba Allah secondary
said,
Were not for the black battlegrounds
of the self,
the spiritual travel of those seeking Allah would
not be realized,
which is also why we cannot judge any
other person
for the particular sins that they commit
or or that they fall into, particularly if
they don't accept that sin.
There's a difference. Someone
or the one who openly
sins.
But the one who struggles in sins, you
it is impermissible to look down upon them.
1, because
the one who repents from sin is like
the one who has never sinned.
Number 2,
you don't know the state they're in given
their sin.
And
in that regards, all the great spiritual masters
have talked.
Even says
that
How often it is
that a sin that causes 1
that
that
a sin
that causes 1 to be abased,
to be abased.
One
and broken.
It is better for 1.
Not in itself better because things are judged.
There's 3 basic ways. Things can be judged
by their motives,
by their essence,
or by their consequence.
A very simple way of looking at something.
So, okay, what is the motive behind this,
the intent and purpose?
You can look at the thing itself.
So something is good because of the good
intention.
So I remember once
when we were in
Damascus,
Imam Zayd and a number of us all
went to Amman to celebrate Eid in Amman.
And every morning, every day, Imam Zaid was
doing some service for us. It was incredible.
There's 12 of us staying in 2 rooms,
Imam Zaid one day. And we're all complaining
about the toilet being awful because there's no
running water and a floor toilet.
And it was nasty.
And the toilet itself, the washroom wasn't very
clean.
One day after Fajr, after we stayed up
very late and
Imamsaid
went off for a walk.
And I was having trouble sleeping.
I was kind of wondering where Imamsaid was
going. I wasn't going to go on a
walk with him. But Imamsaid came back with
cleaning supplies.
Just everyone else asleep. I was lying there
just staring. It didn't help him, of course.
And Imamsaid cleaned out the whole toilet. You
could see your I well, I could see
my own reflection in the toilet in the
floor toilet. He shined it.
So each day, Imamzade was
the 3rd day, Imamzade's adopted son, Saeed decided
to cook breakfast for everyone.
And there's like a whole pile of us
there. 18 people or whatever, the big number.
I forget exact
whole pile of people came for the breakfast.
And Saeed, who at that time was maybe
10, 12,
12
stocky young man,
came with a tray of eggs,
put it down,
you know, put pepper on it.
Problem was instead of using salt he'd use
sugar,
heavily sugared
eggs, which is pretty nasty.
But
sometimes,
you know, the state of the person who
feels broken when they've messed up
is more beloved to Allah. You feel
the humility right there.
Right? Whereas someone
who does the same thing but then they
exalt
that I'm so good.
Which state is more beloved to Allah Subhanahu
Wa Ta'ala? Which is why
Abu Madyan said,
The brokenness of the sinner
is better in with Allah
than
the haughtiness
of the obedient.
Of course this is not to be misunderstood.
Obedience
is pleasing to Allah.
Disobedience
is odious to Allah but things are judged
not by themselves only but also by their
basis like what drives them and by their
consequence.
So
we have to keep this in mind with
respect to ourselves and with respect to others.
Right? And
it
it is an act of faith. So this
is an important reminder. And we also know
the most important of things to know about
Allah Subhanahu Wa Ta'ala is
Our Lord is established
on the throne
of His dominion
on the basis of encompassing mercy.
And
we looked in the next hadith on
the virtue of visiting the sick and feeding
the hungry and giving water and these should
be commitments and every one of us should
be looking how do I bring these things
on a consistent basis in my life.
Today we're going to look at a lengthy
hadith, hadith number 26
which begins by telling us about the the
divine
vision.
This is a point of belief.
This is a point of belief
that is established
by that is established by the by
the
clear indication
of a whole number of Qur'anic texts,
and by the Ibarra
of mass transmitted hadiths of the Sunnah.
Sound understanding of a text
is not just what a text expresses,
but also what a text
indicates,
implies,
and entails.
If someone says turn on the kettle,
what is
implied by that?
Put some water in it. Now kettles have
a safety valve, but I burned the kettle
that way.
An overbearing relative
would keep making demands
and being lazy, I'd figure out ways of
not
of convincing people that I shouldn't do so
much work.
I'd turn on the kettles. It started like
a very dangerous fire,
but that's considered not obeying the command.
Because when you say turn on the kettle,
it's necessarily implicit there
to put water there.
Could you bring me some tea if I
bring you some tea leaves and say, here
you go.
Right?
When you say bring me some tea, it
means
it implies what's implied is much more than
what was affirmed.
And this is not
textual interpretation. This is just basic
textual understanding.
And this is the.
This is the indication of the text
necessarily,
not the actual,
not the interpretation of the text.
Interpretation
requires
the ability to interpret.
The indication of the the of the text,
what the text indicates, anyone of sound understanding
and who understands the language would understand this
meaning. So this is important,
which is why in our age things like
Usul Al Fiqh are important
because
the beatific vision, the Ruiyatullah Subhanahu Wa Ta'ala
is something that is clearly established in the
Quran by a number of texts.
Not by the expressed.
And some of them there, it's as close
to being explicit as you can get.
Faces on that day will be radiant
to their lord
looking
to translate it literally.
And that's that's actually will be considered
the expression of the text.
The only way you could leave that that
is by saying that well this is reflecting.
No. Because that goes against the principles of
the Arabic language
and many other texts as well.
Many other texts
and in the sunnah it's mass transmitted amongst
them this hadith over here it begins with
the hadith of the Prophet Sallallahu Alaihi Wasallam
right and some hadiths are like that The
Prophet Sallallahu Alaihi Wasallam begins with his words
and then he mentions something that that that
Allah
says.
Wa'usawwijka
wa'usawwijka
wa'azaraqa
turaswaturba
Right? So the prophet SallAllahu Alaihi Wasallam said
by the by the one
in whose grasp
is the soul
of Muhammad,
you will not doubt
in the beholding
of your Lord.
And
so the servant will meet
their Lord
and their Lord will say to them,
oh my servant
did I not honor you
and grant you expansively
and
grant you a spouse
and give you
sway
over
horses
and camels.
Right? And I allowed you to have
authority
and
to
an expansiveness
in authority,
leadership,
position,
and expansiveness in your possession
And the servant will say indeed.
Yes, oh lord.
Now one of the things for those of
you learning Arabic, you need to appreciate when
you say and when you say
Because if you say if there's a negative
question, did I not? And you say yes,
it means you did not.
So that's something.
So here it's did I not, l m,
did I not do all these things for
you? The response to that is
indeed. Because if you say yes, it means
no you yes you did not,
which would
be Kufr,
right, or at least Kufran,
denial of blessings.
So servant will say, indeed you did O
Lord.
So
then
Allah asked the servants, so did
you did you
believe
that you will meet me?
And this servant
will say, no I did not. Meaning, no
I did not believe that I would meet
you.
Right? So the first question is, did I
not
bless you with all these things
in your life?
And the servant on the day of re
resurrection will say, indeed you did.
Then
and then here,
did you
refers to did you imagine or did you
believe?
Also refers to belief.
Did you hold that?
Right?
And the servant will say, no I did
not.
So Allah Subhanahu Wa Ta'ala says, so I
will forget you as you forget as you
forgot me.
And forgetting of course Allah subhanahu wa ta'ala
is exalted beyond forgetting.
Because one because forgetting
is a contingent action and Allah is exalted
beyond contingency.
Okay.
Forgetting is to know something
is and then to not know
it in a particular manner.
Whereas time does not relate to Allah Subhanahu
Wa Ta'ala. Allah Subhanahu Wa
Allah is exalted beyond place
because place is created
and time because time is created. So what
is forgetting?
Forgetting is to know something and then to
lose knowledge. Whereas the knowledge of Allah Subhanahu
Wa Ta'ala,
where as it's mentioned in Juhurat Tuhhid,
Allah's knowledge and we do not
affirm that it is acquired.
Right? This is not tajaddud or almaglumat.
Right?
That there's knowables and it's renewed.
Allah's knowledge
is eternal
and absolute and he knew everything as it
is and will be
beyond time
beyond time.
Before now and after do not relate to
Allah and do not relate to His knowledge.
So what does Allah's quote unquote forgetting refer
to?
Allah's forgetting
refers to
here His willing
to not
reward this servant
Right?
And this is also in Arabic, this thing
called
Sometimes
a matter is mentioned
in accordance with
the way the other person dealt with you.
So let's say
husband and wife have a very transactional relationship.
So random
brother Tarik
asked sister Tarekha
that could you make dinner? I said yes
and could you bring dessert? I said yes.
So
Tarek comes home
and says do we have dinner? Said yes.
Do you bring dessert? Said no. Said I
forget you as you forgot about me. And
she closes the door
to the dining room, locks it and she
has the dinner on her own. Did she
forget him?
No. This is called mushakala.
You deal with the person as they dealt
with you.
So
this is how and there's number of hadith
like this.
But it's not meant that Allah is
if you take everything Allah affirms about Himself
literally,
do we affirm that Allah forgets?
This is how we understand that and that's
just how it's entailed. This is
that's what it's entail by language.
So I will forget you, meaning, I will
I will I choose not to reward you
as promised. The was
that the servant
be rewarded,
be embraced in divine mercy, but you refused
so I refuse.
As you forgot me.
Then
he meets a second servant.
So the same question that oh so and
so did I not honor you and grant
you expansiveness
and
grant you a spouse and grant you
taskeel is to grant control.
I like in the dua
of transporting.
Is to grant control over something.
Grant
ability over something.
Of course, those of you think about terms,
what's another word from the same root?
What's a sakhra?
A rock. So I'll leave you to think
about what's the relationship.
We not grant you control over,
horses and camels, you know, your worldly possessions.
And
enable you to have
authority and
and plenitude
says indeed
yes indeed O Lord.
Said did you believe that you will be
meeting me?
And this is of course referring to Quran
Where you know a number of times mentioned,
that those who believe that they will be
meeting their
lord.
So what does the Sunni say?
Right.
The second also says no. Correct?
No. I did not believe that I was
going to meet you. So Allah Subhanahu Wa
Ta'ala responds
I'll forget you as you forgot me.
That you meet the 3rd
servant and he'll say to him like what
he said to the first two
and this servant will say
so this servant will say oh Lord
I believed in you
and in your book
and in your messengers.
And I prayed and I fasted and I
gave in charity
and
they praise Allah with the best of what
they're able to praise.
So Allah Subhanahu Wa Ta'ala says, So he
so here
so come here then.
So it says then it will be said
to him, now we will bring a witness
for you for you
Right?
Our addition
is pretty spectacular as you can see.
So this 3rd servant says
that oh lord I believed
in you and in your prophets and in
your books
in your you and in your books and
your prophets and I prayed and I fasted
and I gave him charity and he prays
with Allah with the best of what he
could praise.
But then Allah Subhanahu Wa Ta'ala says then
I'll bring a witness
against you.
Shahid
lekha
is a witness for you.
Alaikha
is a witness
upon you, meaning against you.
And the the the servant wonders,
who will be brought as a witness against
him?
So his mouth will be sealed
his mouth
and then his thigh will be told
speak
so his thigh speaks and then his flesh
speaks and then his bones speak with what
he did
until he
seeks
excuses for himself.
And that is the Hypocrite
that is the Hypocrite who
is odious to Allah.
They claim
one thing,
they claimed to believe and
they claimed both faith and they claimed action
but
they either were untrue in their faith or
were they untrue in their actions. There are
2 types of
a Roahu Muslim.
So this is
a warning this of course this
hadith tells us many lessons
and
it befits reflection
but as Sayid Nohmar would say
take yourselves to account before you're taken to
account. And the muhasaba
is taken to oneself to account is 1
the servant takes themselves to account with respect
to what they do but
more importantly
is to take oneself to account with respect
to Allah's blessings.
That if you
see what's from Allah to you,
which is far greater than what's from you
to Allah anyways.
So if you look at the little
that you're doing and say okay I'm such
a loser, I'm so miserable
and what else can I do anyways? But
if you
but the Muhasaba
begins with
with consideration of Allah's blessing, that is clear
in this head did I not give you
this and this and think about Allah's blessings
and what is
even rationally
according to the Mehdi Theologians
or at least at the level of common
sense any reasonable person would admit that if
someone does you favors that you recognize the
favors
that you acknowledge the favors and that you
respond to them.
But
it's a worldly reality
that
most people are
and most people
are ever wronging and they are ever
disregarding
or worse of
blessings or favors.
But
and that applies in our worldly life but
it applies a fortiori to Allah Subhanu wa
Ta'ala
Right? That we
we consider Allah's blessings now
and what is the response to them? The
basis of is
Gratitude to the bestower
of
favors
is incumbent.
Customarily,
rationally,
religiously.
So that
is an important aspect.
But
and then the the reality of faith is
not just one what one does outwardly,
but it is also,
it is above all
the state of your heart
in submission to Allah Subhanahu Wa Ta'ala.
That is the true.
They have not been commanded except that they
submit to Allah making their religion sincere unto
Him as Allah Subhanahu Wa Ta'ala tells us
Surat Al Bayina.
So just the form
of submission to Allah is not sufficient
without making it sincere for Allah.
So this is
of course 3 categories of people are mentioned.
This is just
mentioned some of
of a whole. There's many other types of
believers will be brought forth. 3 here are
being highlighted that look how many
deny blessings
and there's some who appear to acknowledge blessings
but it's only
a show.
So we ask Allah Subhanahu Wa Ta'ala for
sincerity
and that we work on our states with
Allah Subhanahu Wa Ta'ala. Because
as Syed Abu Hassan al Sha'ali said, Whoever
regarding the sciences of the heart,
that whoever
doesn't become deeply
immersed
and deeply acquainted, deeply aware
of this knowledge of ours, and he's talking
about the science that he was specialized in,
science of spirituality, science of how one rectifies
one's heart
and one state with Allah
will die committing enormities
and they're unaware of that. They don't realize
what is gratitude, they don't realize what is
humility, they don't realize what it is
to
have
the qualities that Allah has commanded us to
have with Him and the qualities that He
has commanded us to have with His creation.
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