Faraz Rabbani – The Rawha #020 End of Time Heaven Without Reckoning Devotion Knowledge to Please God
AI: Summary ©
The speakers discuss the importance of words and phrases related to Prophet's teachings in the early mornings and late afternoons to indicate when people should seek help. They stress the importance of striving for uprightness and guidance, remaining connected to guidance, and having a strong faith in Allah's guidance. The speakers also touch on the importance of intentions and the need to be mindful of them, as it is a safety net for those who are not directly connected to guidance. They emphasize the importance of obtaining the meaning of life and acquiring all virtues of the deen, as well as seeking Allah subhanahu wa wa taq wa wa for obtaining the meaning of life and acquiring all the virtues of the deen.
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 Zarrnouji's primer on the etiquette
of seeking knowledge,
and Imam Youssef Anabaihani's beautiful collection of 40
sets of 40 prophetic hadith.
We're continuing to look
at
the 40 hadith
These 40 divine
narrations.
Words
related
to us
from the prophet
regarding what Allah subhanahu wa ta'ala
says. So words inspired to the prophet
regarding
meanings inspired to him by Allah Subhanahu Wa
Ta'ala.
And we stopped
at hadith number
32.
We did not. So hadith number 32.
So the first part of this hadith
is our words of the Prophet Sallallahu Alaihi
Wasallam.
Who relates to the Messenger of Allah Sallallahu
Alaihi Wasallam said,
At the end of time
people will come forth
who gather
world
the worldly
with the
by
the religious.
They gather
dunya. They gather worldly matters
with the religion.
Through the religion.
Through religious matters,
the teaching of deen,
the teaching of Quran,
religious inspiration
etcetera. But why is it being done?
It's being done for duniya.
They they wear,
you know, fine sheep leather.
Is the the male of sheep, what do
you call?
Right? They wear fine leather,
in front of people.
Their tongues are sweeter
than honey.
But their hearts so they
are adorned in
very seeming
clothing.
Their tongues are sweet.
And literally of course means their speech
is pleasing.
Their hearts are the like the hearts of
wolves.
Right?
They're predatory.
Whereas hearts are meant to be caring.
Right? Hearts are meant to care for others
but they are predatory.
So this is the, these are the words
of the prophet then he says,
Allah most high, Allah mighty and majestic says.
Right?
Right?
Is it are
are
are
by me, are they
deluding
Or against me, are they
having audacity?
Right? A b,
you know,
by me, are they
deluding others?
Or against me are they
are they being audacious?
Right? Because these are matters of the deen.
Right? So the matters of the deen, people
these people come and they'll abuse them by
their appearance, by their speech,
by
the way they try to influence people.
So Allah subhanahu wa ta'ala says that
is it by me that they will
delude others?
Or do they imagine
that against me will will they be audacious?
So Allah Subhanahu Wa Ta'ala says,
says,
by myself
do I swear
Says, I swear by myself.
Right?
Right? I
will surely send against such people
tribulations
that would make
the forbearance of them
completely bewildered.
So one of
so this is one of the signs of
the end of times that there will be
those who misguide.
There will be those who misguide.
And a function of that misguidance,
what, is is distance from knowledge.
And distance from
and people
who
are not directly
connected
to
the
those who are
those who are firmly rooted
in
their guidance.
So they'll come forth.
And what are people
affected by?
Their appearance.
They're affected by
their words.
They're affected by their influence.
Right? Their influence.
Their hearts are like the hearts of wolves.
Right? They're
Right? They
are
trying to capture
people's
attention,
trying to influence them. Right?
No nothing is mentioned about their knowledge,
Right?
That are
did they learn
through people who are worthy?
Number 2,
do people who are worthy
approve of them?
Not just did they approve of them when
they studied because they may have studied,
but those are the 2 salvation thing. 1,
the first thing to consider, is this person
qualified to teach what they teach?
Did they study it? And don't make assumptions.
Number 2, do the people
of knowledge approve of them?
Like now.
Right?
And that's the the safety net.
Right?
And Allah subhanahu wa'ala swears that do do
such people think
that
by me, right?
Right? By me, by what I have what
I hold sacred.
Will they delude others? Or do they imagine
that against me? Will they be audacious?
Allah says then by myself but I swear
by myself
that I will send I will surely send
upon them fitna.
Right? And so the indefinite
Right?
You know, terrible tribulations
that would leave
the forbearance amongst them
bewildered.
Why?
Because
as you are, so so shall you find.
So this is something
to be careful about particularly
as we draw further and further from the
time of the prophet
with respect to whom we take religion from
but also of avoiding being like that. A
lot of people
they take care of looking religious,
speaking religious,
having influence in matters of religion
but not
to be
religious. Right? Not to they don't focus on
their iman, their taqwa, their akhlaq,
how they are on their knowledge of their
religion.
But also the safety is
to remain connected with those who have
studied the deen with the
actually, right? This is why
the prophet
the early Muslim said
the chain of transmission is off the religion.
Were not for the chain of transmission anyone
could say anything.
So remaining connected to that
Oneself
and only taken from those who are connected
to that. And you'd be surprised how many
people go out there teaching things that they
have no permission or authorization or no study
of.
And they make,
Hadith number 33.
So Abu Ghraib relates to the messenger of
Allah sallallahu alaihi wa sallam as part of
a longer hadith regarding the affairs
of the day of
resurrection. So the prophet
says, on the day of resurrection, I will
say, oh lord,
my community, oh lord, my community, oh lord,
my community.
This is
at the beginning of
after
the when people are gathered and Allah manifests
a little of his majesty.
Right? So
and
the sun comes close to the the place
of gathering.
And the did not remember exactly how close
it would get.
Right?
But
the and people
start
to drown in their own sweat.
Right? And people will will be gathered that
day as yet unclothed
And say the
but won't people be embarrassed? Said no no
one would have,
you know, would have time to to worry
about another. And surah al Hajj for example
the opening of it describes
the
general
terror of that
day. But that is general, but it's not
absolute
as we know from other texts.
Right?
From the prophet sallallahu alaihi wa sallam. There's
those who are under the shade of Allah
throne.
There's categories of people like that.
But and the prophet sallallahu alaihi wa sallam
himself is in a state of salaam, of
peace. And his concern is So
Allah mighty and and now how does the
prophet know it?
How does the prophet this is of the
unseen.
This from the grave.
It's of the future.
But the prophet
knows it
By Allah informing him of it. Right?
And
the prophet, a prophet is called the prophet
because they receive prophecy. They receive
of matters unseen, matters
unknown
to normally.
Yeah. To of matters normally unknown that are
normally of the unseen.
But Allah has informed him of this.
Right?
Through to Allah most high, Allah mighty and
exalted says,
So Allah
says, oh Muhammad,
enter
from your community
those
who have no
reckoning against
them,
from the rightmost
gate of the gates of paradise,
while they
share
with all others
from the rest of the gates of paradise.
So there will be some people, because there
are different gates of paradise,
through which the people who had particular distinctions,
the people of fasting, the people of prayer,
the people of generosity, etcetera
would enter,
but there's a door designated purely
for those who have no
reckoning against them. And there's hadith that describe
some of the qualities. The most important is
they have complete trust in their lord.
Right?
And they have pure
Right?
They do not take false omens.
They do not
have anything that
that colors their.
Right? But it's not but the reality of,
of course, is not related to actions. The
reality of,
they have pure
consummate awareness of Allah.
The consequence of which is complete trust in
Allah.
The next hadith, hadith number
34.
So
Abu Hurair relates
that the messenger of Allah
says that Allah most high, Allah mighty and
exalted says,
oh child of Adam,
free yourself up
for my devotion.
I will fill your heart
with wealth.
Right? With
is wealth or
with complete
freedom of neediness.
Right?
I'll free you of all need. That's what
is. Wealth
is
being free of all neediness.
And I will
take care of your poverty.
And if you do not do so,
and if you do not do so,
I will busy your hands.
Meaning, your hands, I'll keep you busy.
Right?
And I will not fulfill your poverty.
Is related by imam.
So we'll stop there.
Muhammad
We were also reading from
Talim Al Mutalim.
Where did we reach in Talim Al Mutalim?
Yes. So we looked at some of the
hadiths
related to the importance of intention.
Right?
And that
so one is that actions are by intention
then. Some things appear worldly
appear religious but they're in reality merely worldly.
And other things appear worldly but they are
reality religious.
So what does what should one intend?
Imam Zarnooji
says,
Right? It is incumbent upon the one seeking
knowledge
to intend with their seeking of knowledge
the good pleasure of Allah subhanahu wa ta'ala.
Right?
Right? Allah's good pleasure,
his closeness, his love, the meanings related to
Allah himself.
The good pleasure of Allah, the closeness of
Allah, the love of Allah, and these are
interrelated.
Right?
And
and the next abode.
Right?
To seek Allah himself. You seek Allah himself,
the good pleasure of Allah, the closeness of
Allah, and the love of Allah. These are
what is entailed by seeking Allah himself.
Right?
Whoever
longs
for the meeting of their lord.
Right?
Let them perform deeds that are virtuous.
So the basis
of
doing something righteous such as seeking knowledge is
you're you're seeking Allah.
Good pleasure,
closeness and love of
Allah. Truly you have in the messenger of
Allah the most beautiful examples, whoever seeks Allah.
And the next abode. And the next abode
is
is a place where Allah's good pleasure is
manifest
for those who are seeking Allah himself.
Or it is
a
a means.
Right? For those whose resolve is not as
high,
have
a facilitative
goal. If you cannot have the absolute goal,
it should be Allah himself.
But for some people, that may seem too
abstract. So you say, well, there's this garden
that's promised. Go there. You should go because
you want to see the king. Some people
don't get why seeing the king is such
a big deal. So well, there's this beautiful
garden and there's fruits and flowers. You get
there. You get there, you're close to the
king, all is well.
Okay? And at the least
you're outside
you you're safe from the madness that is
outside
the king's castle.
Okay?
So
that's
either
the consequence of seeking Allah Subha Ta'ala. What
Allah has prepared
in the hereafter
for his high resolve. When has lower resolve,
if you can't have the highest motive at
least be practical.
It's better to get to the get to
the king's garden than it is to
be outside
in the tribulation.
And then how do you seek the pleasure
of Allah in the last day?
And the next abode?
And to remove
ignorance from oneself.
And from other ignorant people
because
ignorance is harmful.
If you don't know how to seek the
good, you won't be able to seek it.
You'll be lost and that's why knowledge has
been described as light.
Right? Because ignorance
is your lost in the dark
or in the shadows.
From oneself
and from all
those ignorant.
Of course, and the greatest ignorant is ignorance
of Allah himself.
Right? Which is why it's so critical to
call oneself
to Allah to know him
and to seek him
and to call others to Allah subhanahu wa
ta'ala. It is a truly neglected duty.
And to intend
the to give life to the religion. How?
By living it oneself,
not just in form
but in its spirit.
Because
someone who's alive has a has a body
that's alive
but they have a soul.
That's what
is for religion to be alive
in your conduct but also in your spirit.
It is
to give life to religion within yourself.
Right? And to give it life in the
lives of those around you.
Islam and to the preservation of Islam
which is
an obligation. This is what the messenger has
come with and its preservation
is the first, the most incumbent duty on
the.
Right?
Islam.
Islam
because the
the preservation of Islam is by
knowledge
and by knowledge alone.
And this is something
that
the
Ummah took care of so well that in
Imam Ghazali's time he was complaining there's way
too many scholars.
If people were sincere more people become doctors
and we'd have fewer
You go to any city, there's
just so many scholars lying, you know, like
all all around, but it's hard to find
in many Muslim cities, hard to find a
a doctor who's Muslim.
The doctors were respected but honestly
would you rather treat someone's body or would
you rather help them with their heart?
So
of course when he sought the doctor,
they found Maimonides.
And
it is not
possible
to have
to have
renunciation
of worldliness
nor
nor mindfulness of Allah with ignorance.
Because if you don't know what is,
how it is acquired,
what vitiates it,
what it,
then how can you
have it?
Right? Likewise, taqwa. You don't know what taqwa
is, how can you
seek it?
How if you don't know how to acquire
it, how can you acquire it?
If you don't know the things that
go against it or diminish it,
right,
so one needs
knowledge
for.
And then he quotes some poetry
regarding
this meaning.
Right?
So the virtues
are not possible.
And he just mentions 2, and
the acquisition of all
virtues of the deen. They are only possible.
So he says,
his teacher, the great scholar and imam and
sheikh,
the author of the Hidaya,
quoted him some lines of poetry that some
people said.
The author of the Hidayah, Imam al Marghinani.
Imam al Marghinani was the main teacher of
Imam Zarnooji,
the author of
this text
that we're studying. And
Imam
Al Marghinani
was a 6th century Hanafi,
one of the greatest
middle age scholars of the Hanafi school. If
you if you divide the Hanafi school into
early
mid and later scholars from the middle age
of the Hanafi school and his commentary the
Hidaya
is
the greatest commentary authored in Hanafi field.
Nothing
before it
serves the function that the Hidayah serves and
nothing after it compares to it. So much
so that the wrote poetry in praise of
the Hidayah.
Right?
One of the great Indian scholars of the
20th century,
He he was asked could he write a
commentary on the Hidayah
like Fathul Qadr which is a commentary on
the Hidayah. He said yes he can.
And he was a very amazing
scholar, imam al Kashmiri.
May Allah
protect Kashmir and his people from the oppression
of the Indian government.
And he was sort of really relaxed when
he said, but I said, could you could
you author a commentary
like the Hidayah?
And his face changed, and he was, like,
almost shaking. He said, not not even a
few lines.
Right? And
the Hida is about 1200 pages.
There's 4 parts to it.
The first two volumes and the second two
volumes.
It's in the Indian subcontinent they
sort of use a
because
and the first two volume, they study it
over 2 years
in madrasas intensively.
But they call it but they then refer
to the book because of that
is the guidance for the first and the
last.
But actually it's
the first two volumes and the second two,
but took from it the meaning.
And they say Whoever has missed the Hidayah,
the book
has missed the Hidayah, the guidance. Whoever misses
out, misses out.
Of course, it doesn't mean he's fasting every
day because haram to fast every single day.
But he was consistently fasting through that time.
Right?
But he was hiding his fasting. So his
own servant would bring the food to his
office during the day
and through a back door he'd give it
to the poor. Right? That's a different people
discreetly. No one, even his own family didn't
find out that he'd been fasting
the whole time.
And he'd made that a commitment
to for his book to be blessed.
So he he quoted
from some people.
So you quote,
tremendous corruption
in this world.
To tremendous corruption
is a scholar
who has no restraint.
Right? Who does not restrain themselves.
And even greater
corruption
is
an ignorant devotee.
Somewhat
They engage in acts of devotion
but they haven't gained knowledge.
Both
are
a trial, are a tribulation
in this world
that is tremendous.
Both are
tremendous tribulation in this world.
For anyone
who in their religion
takes them
as their example.
A scholar
who's they go against all that they teach.
Just exceed all their bounds.
Or an ignorant person who's devoted.
They they're trying to do
good acts of worship.
Are
acts of
worship
but they have no knowledge
of what they are doing And that too
is a tremendous fitna.
So the key intention is
seeking Allah subhanahu wa ta'ala. How?
By the removal of ignorance,
which prevents benefit.
Right, from oneself and others. To give life
to the religion
for oneself and others.
To preserve Islam.
Right?
And to acquire
all the virtues. And he mentions 2 of
them. Why does he mention?
Because Allah subhanahu wa ta'ala's messenger said,
renounce worldliness and Allah will love you.
And nothing is mentioned. Do this and Allah
will love you as much as renouncing worldliness.
But what is
what is renunciation?
What is worldliness?
How do you acquire it? What what are
its stages? What are its signs? This is
knowledge.
Right?
So this is the acquisition of virtue,
which is not possible without knowledge
of virtue and how it's acquired.
Right? And
these are 2 great harms. A scholar
who does not
who exceeds all bounds, who gained knowledge but
did not gain knowledge with intention.
And they gained knowledge just
so it's what it said that they are
personal knowledge
or a devotee. They said okay I should
do worship but they didn't gain the knowledge.
They'll create harm. And likewise
it's not just
the also the ignorant person who's trying to
serve the religion of Allah. And there's many
of those people
around in our time. They don't learn anything
but they started their own Facebook live feed
and they're teaching God knows what.
And do do they do you know? Well,
kind of. I'm reading it from book.
Right?
And both are tremendous fitna.
They harm themselves but they
are tribulation for those who take them as
their source of religion.
Right? Will stop there and we'll continue. He
treats the intention with some detail. He mentions
some of the other,
intentions
behind seeking knowledge. But
this,
right?
That
knowledge is for Allah
and for all the meanings that lead one
to Allah
and
and facilitate
for others
to to turn to Allah
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