Faraz Rabbani – The Rawha #024 Etiquette of Supplication Gods Patience and Mercy Beholding God
AI: Summary ©
The importance of seeking guidance in early mornings and late afternoons is emphasized, as it is essential for Islam and universal bound. The use of "has" in the question of whether or not Allah will answer is emphasized, as it relates to the person who has the behavior and the environment they live in. The message is to be a monthly donor at seekershub, which is tax deductible in the US, and to perform fajr and asr prayer, but to not be overcome with respect to them. The message is to be a monthly donor at seekershub, which is a combination of the fajr and asr prayer, and to be mindful of the timing of these prayer experiences.
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 AnabaHani's beautiful collection of 40
sets of 40 prophetic hadith.
We are
continuing
our look at
hadith of the prophet
and we are looking
at this
beautiful
and very unique collection
of
40 sets of 40 hadiths
by Sheikh Youssef AnabaHani.
And the second
collection of 40 hadiths
is
on
40 hadiths
in praise of Allah and His attributes. And
we read the first hadith but we will,
repeat it
and
relates
that
we were on a journey
and people began
reciting the alowed.
Right? Meaning excessively loudly.
Alright? Like be
moderate.
You know, like be moderate
with yourselves. Right? Avoid being excessive.
Be gentle with yourselves.
Don't overdo it because if you raise your
voice too much you can't go on for
too long.
And the basis of zikr is that it
be constant.
Right?
You're not
calling upon one who is deaf nor absent.
You are calling upon one who hears and
sees.
And he is with you.
And he is with
you.
The one you are calling upon,
right,
is closer
to each of you than the neck of
their mount
than the neck of their mount. And this
hadith is related
by Bukhari and Muslim and others.
Right? It's related by Bukhari
and Muslim
and others.
So this is
very significant, right, for a number of reasons.
Here, why did Shirkuswala Nabihaany begin with this
hadith?
It's highlighting
this essence, this essential reality
that of
the closeness
of Allah subhanahu wa ta'ala.
Right? Which is mentioned repeatedly in the Quran.
We are closer to them than their very
jugular vein.
And he is with you wherever
you may be.
Right? And he is with you
wherever
you may be.
Right? So the one you're calling upon,
you don't have to raise your voice for
it to reach Allah.
If my servants ask you regarding me, I
am indeed near.
Right? This
is central to our belief in Allah,
the the the nearness of Allah.
Right?
But this nearness
is a nearness
clothed in in majesty.
Right?
That's why when say was
asked,
described to us
our lord he said as part of the
description
Right?
Close in his distance,
distant in his closeness
And we believe both in the complete closeness
of Allah
and in his absolute
transcendence.
Right. The distance he's talking about here is
not the distance of space just as the
closeness is the closeness of space but of
the
absolute transcendence of Allah. So we affirm the
absolute transcendence of Allah. Allah is exalted beyond
all
all space
just as he is exalted beyond time
but with that we affirm his absolute closeness.
Right? His
Right?
So
this hadith highlights that. Right? So when we
make when we remember Allah,
when we make
dua, you know, they we make
Right? We
bring
to our consciousness.
We feel
the sense of the closeness of Allah.
The sense of him being with us.
I am
the sitting companion as it were of the
one who remembers.
The second hadith
Muhammadu relates that the messenger of Allah salallahu
alaihi wa sallam said, if one of you
calls
upon Allah, or if one of you supplicates,
let them not say, oh Allah forgive me
if you wish.
Oh Allah
have mercy upon me if you wish.
But rather
let let them ask
with resolve.
Ask
definitely.
Is to be resolved,
to be definite.
Why?
Because Allah there is none to force him
it's understood
it's understood
you're only able to call upon him because
he has given you permission to call
You do not wish, you do not will
unless Allah wills.
And he has called you upon, ask me.
Now your adab is to ask.
And of course one deduces a human adab
too that there's a time
to ask permission and there's a time not
to ask permission.
So someone says,
can you speak? I said, do I have
permission to speak? Just ask you to speak.
Right? It's bad enough there to ask permission.
Right?
And that
is an important religious
virtue
to to to to when there's time for
to be resolute, one is resolute. But here,
we
ask upon Allah
because he has commanded us to ask.
And
there's of asking from which is
here that if one of you ask, don't
say, O Allah have mercy on me if
you wish.
Don't, O Allah
grant me if you wish. But rather
to make it definite.
To make it definite.
Right? Oh Allah make me enter Jannah
if
you wish.
Right?
Of course. That's bad because that's known.
Right?
When you're asking you're asking
the prophet said
ask Allah from his generosity.
Right?
Ask him
The
treasury of Allah is overflowing.
The treasury of Allah is overflowing.
Right?
The treasury of Allah is overflowing. It is
not conditional.
It is not conditional.
So this is
from
the lessons to have
to ask with resolve.
We'll see some of the other so ask
asking with resolve.
Asking actually, it's a very interesting point that
it is a point of belief that dua
is answered.
It's
a point
of
that is a point of belief that dua
benefits.
Dua benefits
and
are agreement that dua is answered. The only
discussion
amongst the scholars of is
that is
do we have absolute certainty
that Allah answers dua? Allah will answer your
dua?
Or do we have or
are we sure?
It's a very subtle
thing.
Right? All the conditions for the answering of
dua do not relate to Allah. They relate
to
you. All the
if you look at them, what are the
conditions for the answering of dua? They relate
to us.
That you eat the halal,
that you do what you're supposed to do.
They they're not related to Allah. So if
someone makes dua, oh Allah, grant me a
righteous spouse. We know for certainty that Allah
will answer.
All the conditions
when we say the conditions of the answer
is for you to find the answer.
It's like Allah subhanahu wa ta'ala has given
us permission to knock on the door. Said
knock on the door and it will be
opened. If you go knock on the door
and then you walk away,
then the problem isn't that Allah did not
give you permission to enter, you know, you
walked away.
And we'll be seeing tomorrow in the class
on the blameworthy traits of the self that,
say, was passing
by a person who's talking about,
you know, she said you're saying that if
you stand at the door of stand at
the door and keep knocking,
the door will open.
And she like to shock people.
Said said, woe be upon you.
Said the it's that basically the point isn't
that you knock on the door and it
will open. Said your problem is that you
knock on the door and you run away.
So the problem isn't
that
will Allah answer.
Right.
Is that are you fulfilling what's on from
your side to him?
Right.
So when it comes out, there's no condition
on
dua being answered.
But there are what the conditions of the
answering of dua relate to you.
How Allah answers dua, that's a separate matter.
Right? It'll be answered in the way that
is best for you. And so one and
then we ask
by magnifying
the asking. Right?
We
so in this hadith
is related by Bukhari Muslim. The 3rd hadith,
and Abi Musa Al Hashari
Right? He said the prophet sallallahu alaihi wa
sallam said there is none who is more
patient
with
hurtful things
that they hear than Allah is.
They
ascribe
a child to him
which is a lie.
It is unjust,
it is untrue.
So they make false claims about him. They
ascribe a child to him. But despite that
He grants them well-being and He provides for
them, right.
Subhanahu wa ta'ala.
Right?
That and this tells you if this is
how he deals
if this is how he deals with those
who are
actively
in opposition to him subhanahu wa ta'ala then
how would he deal with those who believe
in him?
Who are sincere to him,
who are striving to be true,
who are striving
despite failings to do the right thing.
So this is
a beautiful hadith of our beloved messenger sallallahu
alaihi wa sallam. There's no one who is
more patient
with
with hurtful things.
Is that which is annoying or harmful or
hurtful
that they hear, then Allah subhanahu wa ta'ala.
This, of course,
this is
It is to
approximate a meaning of the absoluteness
of
Allah subhanahu wa ta'ala's
deferring
punishment.
He's patient with his servants. Right? That's one
of the names of Allah subhanahu wa ta'ala.
One of Allah subhanahu wa ta'ala's name is
he is
a sabur.
Right?
A sabur.
And you can
read about
this amazing divine name of
but what does it go back to?
It goes back amongst its many meanings
to the one who does not hasten
to punish
despite being able to. Right?
And it's
a manifestation of divine mercy.
Because is there anything preventing Allah from
doing away with all his creation in one
moment.
If Allah were to pull the plug,
nothing would exist. Whose is
the whose is the dominion
now?
Allah is the one,
the overwhelming.
Right?
So that is
the the 3rd hadith but also tells us
of how hopeful we should be with Allah
subhanahu wa ta'ala. How hopeful
we should be with Allah subhanahu wa ta'ala.
The 4th hadith which we're going to look
at today,
an an ibni Umar radiAllahu ta'ala Anhu. It's
related by
Right?
So
a group of prisoners were brought forth to
the prophet sallallahu alaihi wa sallam.
Right?
And suddenly there was a woman
amongst the prisoners
who was going forth,
Tessa,
rush rushing forth because she found
a baby, a child,
like a a baby
amongst the prisoners
You know the captives.
The sabi are those who are captured in
war. Prisoners. Captives.
So she grabbed this baby
and placed the the baby against her stomach
and
gay and nursed
the
nursed
the baby
for
is nursing.
Right? She nursed the baby.
So the the Sahabi who narrated this hadith,
ibn Umar, says
So the prophet, peace and blessing be upon
him, said to us,
Would
would you do you think you could could
ever see
her
throwing her child in the fire?
No.
As long as she's able
to prevent
throwing him,
throwing her child in the fire.
So
the messenger of Allah Sallallahu Alaihi Wasallam said,
Allah is more merciful with his servants than
she is with her child.
And this is part of the
wisdom of, you know, the connection between the
mother and the child is
the Rahim.
The Rahim
at the womb.
And rahma
is that deep,
loving, deep, unshakable, loving care.
Right? And that is
the basis of Allah's
dealing
with
his servants.
So this
is
the prophet sallallahu alaihi wa sallam pointing to.
And this is one of the the duties
of the prophet sallallahu alaihi Right? The prophet
was always
what's the role of the prophet? I
call to Allah
And this is a part of what our
responsibility
is
to call ourselves to Allah subhanahu wa ta'ala.
How?
By taking heed
from
the forms of what is happening
to the meaning of turning to Allah.
By taking heed ourselves.
And secondly,
by reflecting.
Because everything
points to Allah.
You just have to understand
how it's pointing to Allah.
The other aspect
is to remind others of Allah Subhanahu Wa
Ta'ala.
But not for the act of reminding, but
in order that they be reminded.
So that they may
be reminded, so that they may take heed
selectively,
considerably,
but deliberately.
To remind people of Allah.
To remind them of Allah's
perfection.
To remind them of Allah's majesty. To remind
them of Allah's beauty. To remind them of
Allah's mercy,
to remind them of Allah's lordship.
Right?
So this
is a beautiful example of how the prophet
that's his so the prisoners come so he's
not just dealing with the
okay the prisoners come okay do this, do
this, do this. But even something appear apparently
so mundane okay these captives have come now
what do we do with the captives Right?
But he taking the
the,
you know, the the meaning of it of
it is shared from it. And also the
meaning of recognizing the good
recognizing the good, seeing
the good
and extolling it, which is also from the
prophetic
practice.
We'll take hadith number 5 as well.
That the messenger of Allah
said, truly you shall
behold your lord
directly.
Right? That's one narration. Truly
you shall, meaning in
the hereafter, behold your
lord directly,
literally with your eyes. And in narration,
that's longer,
who's one of the who narrated the most
hadiths.
He said that we are sitting
with the messenger salallahu alaihi wasallam and he
looked at the full moon.
You know, he looked at the moon on
the night when it was full,
of the white nights.
And he said, truly, you shall behold your
lord
as you are beholding
this moon, and you will have no doubt
of your beholding.
You have
no doubt of your beholding.
So if you are able
not to be overcome with respect to some
prayer
before
the rising of the sun
and before it's setting,
do so.
Right?
Then he recited
and glorify the praises of your lord before
the rising of the sun, which is a
fajr prayer.
And before it sets, which is
the prayer.
Right?
And
these are two times
to be particularly attentive for. 1, why? With
fajr because it's a time of sleep.
So
do not be overcome
with respect to fajr prayer
because it is a time of sleep so
people may forget.
And asr because it's a time when people
go back home from work or time when
they rest after work.
So it could could be easy to miss.
But also it's a call at that time
you perform the the fajr prayer and the
asr prayer but this is the time to
make
glorify the praises of your Lord. The least
of it is to perform these two prayers.
Fajr
and
Asr. But these are two times
to engage in remembrance of Allah subhanahu wa
ta'ala
as well.
And we looked
previously
at
the issue of beholding Allah subhanahu wa ta'ala.
That this is of, you know, the greatest
of rewards for the believers in the hereafter,
right, which
and it's a matter of consensus
established through mass transmitted hadith
that we take
what is affirmed in the in the Quran
literally
when it comes to the beholding of Allah.
Right?
That faces on that day will be radiant
to their Lord looking.
Right?
Gazing at their lord,
and mass transmitted hadiths.
The hadiths on the beatific vision on the.
Amongst
these hadiths that were mentioned here,
the hadith of,
for example, and others, there's so many hadiths
related to beholding Allah Subhanahu wa Ta'ala. They're
at the level of.
Right? Considered together, they're mass transmitted.
Only people of innovation outside of mainstream, outside
the Sunni mainstream would deny that or interpret
it metaphorically. However,
we believe it.
Without any
modality
right, and without any encompassing. It's it's a
beholding that is absolutely distinct from the beholding
of created things.
And
the Alema
differed.
What is the extent of the beholding? Does
it differ?
And the and the hadith would appear to
indicate that yes,
the different grades of believers behold
Allah subhanahu wa ta'ala at different grades
to the extent
of their
of the strength of their
Right. And there's degrees of and there are
those who will be granted consistency of beholding
Allah subhanahu wa ta'ala
to the extent of their
firm footedness on the station of spiritual excellence.
Right?
So we'll we'll stop there
and continue from hadith,
number 5.
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