Faraz Rabbani – The Rawha #017 The Lowest Rank in Paradise The Divine Attributes of Majesty and Perfection
AI: Summary ©
The speakers discuss the importance of seeking guidance and forgiveness in early mornings and late afternoons, as it is crucial for achieving good deeds. They stress the significance of the rainbow of honor as a symbol for being in the gods' presence and being a good person. The importance of honoring the gods and being a good person is also emphasized, along with the need for forgiveness and continuous involvement in a monthly donation at the program. Ultimately, actions are better than faith and are not a choice.
AI: Summary ©
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.
In our look at
the 40 Hadith from
the collection of 40 sets of 40 Hadith
of
Sheikh Yousaf and Nabhani
We have reached hadith number
27.
So in this hadith, the messenger mentions
that Musa,
the prophet
Musa alaihi salam
asked his lord.
So he said, Oh Lord,
who are the lowest of the people of
paradise
in
rank?
So the Lord mighty and majestic
replies,
It is a man who comes
after all the people of paradise enter paradise.
So it is said to him, enter paradise.
And this man says,
oh, Lord.
How
when the people
have
entered
their stations
and they took
what was granted to them.
So it'll be said to him,
would you be content if you had the
like
of
the dominion
of a king, of the kings of this
of
of the world,
right, if you had the like of the
dominion of the king of the kings of
the world.
So that this
man, the lowest of people in paradise will
say,
I would be content with that.
So it'll be said to him,
that is for you
and the like of it and the like
of it and the like of it and
the like of it.
And then after
upon the 5th mention and the like of
it,
this man says, I am content, oh lord.
And this is, who would be the last
person to enter paradise?
All the people, even the people who are
sinful.
But their good deeds prevailed
over their bad deeds. Enter.
Even those who
had been destined for *
of the people of faith, but
so their bad deeds predominated,
but
they had
divine forgiveness.
So it overlooked
their preponderant shortcomings.
Because as we know it's a matter of
Aqeedah that
Whoever dies,
not having repented
from their sins,
their matter is consigned to their Lord.
Right.
If he wishes
If he wishes, he could punish
with his
justice.
Or
he or
that he may overlook.
With his absolute
bounty, and grace, and favor.
Pure
favor.
And he overlooks much.
He overlooks
much.
Subhanahu Wa Ta'ala. Minrubin Kareem.
So this person
is below all these people. Everyone else enters
paradise.
He's expectant of punishment,
but he's told to enter. And even this
person says,
like, the people who deserve like, who were
to enter, they entered their stations and got
their rewards.
He said, would you be content with the
like of what a king of the kings
of this life
get? He said, indeed. He said, you have
that and the like of it, and the
like of it, and the like of it,
and the like of it, and the like
of it. Upon the 5th mention, so 5
times the like of
what
a great king
has of wealth, and
possession,
and all the
hoped for
enjoyments
and comforts.
So it'll be said to him,
You have the like of that,
you have the you have 10 times the
like of that,
Which would be 10 times the like
or 5 times
the like
of what
the kings of this life have.
Right?
And you have whatever
yourself
yearns for or desires.
What
and anything that is pleasing to your eyes.
And of course, we know in the Quran,
from many texts that
the hearts will be
will be cleansed,
you know, by what by the events of
the day of resurrection.
But when they
people
drink from the pool of the prophet
before entering paradise and that cleanses them.
Right?
From all sorrow.
Okay. And Allah removes from their heart,
And we remove from their hearts any
any
ill feeling,
any enmity towards others, but
Allah removes from the hearts all
displeasing and distressing
inclinations.
Right.
Because paradise is tayib,
is good.
And all that people seek
is good and sought in ways that are
good.
There is neither sorrow
nor
any kind of dismay in paradise.
And that's nowhere but paradise.
So the servant will say, I am content,
oh lord.
I mean, he was content. He was not
just content, he was dumbstruck about even being
let in.
Right?
So Allah
says
and then he says,
Then he asked Allah.
Then he asked, meaning Sayidamus alaihis salam asked,
So who of your servants
of the who of the people of paradise
are the highest in rank?
Those are the people that I sought.
Go
ahead. I
have planted
their honorings.
Their honoring by my own hand.
And I sealed it.
So that was
their reward
was planted
by Allah because it's in the divine presence,
and I have sealed it.
So no eye has seen the like of
it.
No ear has heard the like of it,
and
the like of it has not occurred
to the heart of any person.
It's
absolutely unimaginable
in every way.
And with us
is
even more,
and with us is even
more.
And they say it's a it's a sunnah
that anytime a virtue is mentioned, one should
ask Allah Subha Ta'ala
for it.
Hadith number 28.
And this hadith of course, hadith number 28,
is an example of how and why
we do, you know
literal,
interesting on mere literalism
is
foolish
and results in absurdities.
Right. Because the hadith says, the beloved Prophet
SallAllahu Alaihi Wasallam relates
that Allah Most High says
that
might
is
my
lower garment
and majesty
and greatness
is my cloak.
So whoever
wise with me for them, I will punish.
Right.
Right.
Is might,
honor,
might and honor
and Kibria greatness,
majesty,
haughtiness,
right,
is my cloak.
So whoever,
is whoever fights with me for it,
I will punish.
Of course, this is a metaphor. It's like,
if there's a king, you go to somebody
and they're wearing a Rida, they're wearing a
lower garment
and a cloak on top of it. And
you go and tug at their lower garment,
I want it.
What are they going to do?
They're going to push you away. Even the
most clement person will not accept that you
take off their clothes.
But
what is meant is that these are
the these are
These are necessary qualities,
necessary qualities
of divinity.
Okay.
There is,
which
is, there is honor.
Being exalted,
might,
this is
a necessary quality of
this is
the lower garment, this
is the inseparable quality of Allah.
And
majesty, greatness
is his cloak. This
is
and
some said that this is referring to the
Sifat
of Jalal,
the attributes
of Jalal of
majesty
Wasifatil Kamal
and the attributes of perfection.
Right? Because we say there's some scholars have
divided the divine attributes, the divine names into
Asma'al
Jamaal,
the names of beauty,
and
the names of majesty, and
the names of perfection.
Okay.
These belong to Allah alone,
right.
Majesty and might,
so whoever vies with me for them, whoever
ascribes
is
to themselves,
whoever ascribes
mightiness,
haughtiness,
majesty,
sense of what they call,
an exalted sense of self.
Okay.
They're deserving of punishment because you are
ascribing to yourself a quality that belongs only
to Allah.
And likewise Kibriya,
a sense of
I'm a big deal,
only Allah is a big deal.
Kibriya,
greatness.
I punish,
rather the attributes of this,
the
servant
is
Right. Be realized in
your lowliness
and he will
assist you by his,
by his might.
And we know that
right
honor
or
might
is Allah's
and the messengers and for the believers, but
that
is an ascriptive
honor.
There is of the believer is not
a Tazuz bin nafs,
is not
self honor,
but it is
honor by Allah.
Okay.
Right, honor
is in
slavehood, and what is slavehood? It's complete abasement
to Allah.
And kibria,
we say Allahu Akbar, Allah is the absolutely
great. So who are you?
The opposite of kibria
is
is what? It's to place something down.
It's
to
put, but
Tawadu
is not that you have a sense of
self and you
press it down,
publicly.
Because that is still
Riz
and Kibria,
that's still a sense of might and rank
and honor
and consequence,
okay. But rather
humility
is that you realize
your absolute nothingness
before there is in the Kibria of Allah
Subhaata'ala.
Zul.
Zul,
to be Zalil is to
be lowliness,
a basement.
This has been related by a number of
similar
narrations.
We ask Allah Subhana Wa Ta'la to realize
us in these meanings.
Any questions?
No. We'll include them.
Go ahead.
So why did saydna Musa ask this question?
That's
up to saydna Musa. Right? Saydna Musa, of
course, is Kalimullah.
He's the one
who
spoke to Allah and whom Allah spoke to.
And
he only asked because Allah inspired him to
ask.
And the benefit is,
one
to manifest
the vastness of divine mercy,
right.
The vastness of divine mercy,
The tremendousness
of
the reality of iman, of faith.
That even
the
the least of faith,
Because what is faith? Faith is not just
some lifestyle choice.
Faith is acknowledging
the one who created you, and the one
who has bestowed everything to you.
So the person who acknowledges that,
that's a tremendous reality.
And there's nothing worse,
right. There's nothing worse than denying that.
And if you look at it in a
purely humanist way,
someone who denies their creator, but does a
lot of good.
How could they be worse
than someone
who sins
and wrongs,
but believes in their creator?
In a worldly sense, it makes no sense.
This person did a lot of good,
and this person did a lot of bad.
So how could the person who did a
lot of bad
be
better
than one
who did a lot of good? It makes
no sense. That's only if you consider
this world alone.
But if you acknowledge the reality that this
world has a creator,
and the one who denies their creator,
who denies their sustainer.
How could you deny Allah?
The repeated question in the Quran. How could
you deny Allah?
For which
of
the favors of your lord will you deny?
Surat
Ar Rahman.
It's a repeated question again and again in
the Quran. That's very tremendous. Of course what
we say is that we distinguish,
right,
Right.
That in so far as this person does
good,
whoever does even atoms the weight of good
will see that good. And whoever does an
atoms weight of bad, will see that bad.
So in so far as
actions, this person's actions are better than this
person's actions. The one who did good,
their action those actions are better than the
actions of the one who did bad.
But with that, this person
had faith, this person.
Now
but then we don't go into specifics, we
do not do divine accounting.
We don't know if this person who did
good but lived a life of rejection of
God.
We don't know if they died on faith
or not.
So
we consign,
we don't say in the observable but we
can confine their faith to Allah.
And we don't know whether this
sinner who believed,
this corrupt person who believed, this wrongdoer who
believed, we don't know. Did they die on
faith? We don't know for sure.
We just judge by the outward.
And Allah takes care of
the inward
and the realities of things.
I consign my affair and let alone others
to Allah
For Allah knows his servants best.
Thank you for listening to the
daily guidance for seekers with Sheikhar Azrabbani.
Help us continue to give light to millions
around the world by becoming a monthly donor
at seekershub.org/donate.
Your donations are tax deductible in the US.