Faraz Rabbani – The Rawha #026 Working for the Hereafter The Athan and Paradise Being With the People of Allah
AI: Summary ©
The speakers discuss the use of messenger of Allah to encourage people to strive for uprightness and seek guidance in the early mornings. They stress the importance of not being sufficed by actions and the need for people to buy themselves from Allah. The use of the words "back" and "backs" in narrations is emphasized, and the importance of intentions and seeking knowledge to make a statement about the pleasure of Allah Subhanahu Wa Ta'ala is emphasized. The speakers emphasize the importance of humility, service, and remaining firm in a manner that takes care of oneself. The importance of humility is one of the key aspects of humility, and it is one of the key aspects of humility.
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 Horazrabani will be covering 2 texts. Imam
Zarrnouji's primer on the etiquette of seeking knowledge,
and Imam Youssef Anabahani's beautiful collection of 40
sets of 40 prophetic hadith.
As we're continuing to look
at the second collection
of 40 hadith
from Sheikh Yousaf and Nabhani's collection on 40
hadiths,
40 sets of 40 hadiths,
We
stopped at hadith number 10.
We covered hadith number 9.
Okay. So we did hadith number
8. So we reached hadith number 9.
And
hadith
number 9 and all of these hadiths,
the underlying message in them is the the
praise of Allah Subhanahu Wa Ta'ala
and His
global qualities.
So hadith number 9
An abihureyat radillahu ta'ala Anhu
AnarasulAllahi
Sallallahu
Alaihi Wasallam
relates.
Oh,
gathering of Quraysh.
Purchase yourselves from
Allah.
I will not avail you
in any way
with Allah.
I will not avail you. I will not
be your sufficiency.
Right?
Before Allah.
Right? Allah subhanahu wa ta'ala tells us in
the Quran.
Right?
The day when
neither wealth nor offspring avail 1
except one who comes to a heart
that is
sound.
And if the heart is sound,
then other things
can count for 1 and against 1.
Other things count for 1 and against 1.
But they are not in themselves
sufficient.
They are not in themselves
sufficient
at the level of rights.
There's
2 types of
benefit
that one attains on the day of judgment.
One is that
which would be what you deserve,
what you deserve.
And what is
the basis of what you deserve with Allah
Subhanahu Wa Ta'ala?
Every soul
will
be burdened with what it acquired.
It does in the closing verses of
Surat
al Baqarah.
It has for it what it acquired of
good and against it what it earned of
ill.
That is
the basis.
Right?
That's in terms of
hukook.
Whereas the Arabs had the sense that, well,
the hokuk
arise
by lineage,
by
tribe,
by family,
by
all kinds of different things. In terms of,
this
is nothing will be sufficient you can't just
say well my dad was righteous so I
don't have to worry about things, no.
When you stand up
you will be judged
on the basis of your actions,
Then that's
Then there is the
of Rahma.
The of Rahma.
And there are
the
we affirm that there is intercession.
There is intercession.
There is the intercession of
there's levels
of intercession
as the books of Akkidah
affirm.
The intercession of the Prophet himself sallallahu alaihi
wa sallam the general intercession and there's at
least
ibn Abi Salam mentions at least 6 levels
of intercession of the Prophet sallallahu alaihi wa
sallam
on the day of resurrection.
But then
the Quran itself affirms other types of intercession
on the day of judgement.
One of the sources of loss
of the people of perdition
is right. They are the people of loss,
the intercession of those who intercede
will will not benefit them. Why?
And that is a source of loss because
there are those who will be benefited by
the intercession
of those who intercede.
In Ayatul Kursi Allah subhanahu wa ta'ala tells
us
Who is there to intercede
with Allah except with His permission?
But there are those whom Allah chooses to
give permission to and this is part of
why we know
that
family is mercy.
Good company is mercy.
Good deeds are mercy, right? Because these things
intercede for 1.
And the the hadiths on Shafa'ah
are are numerous
and the prophet said there will be people
in my Ummah who will intercede
for as many
of my Ummah as
the
the flocks of Rabia and Mudar, they are
2 of
the tribes of the Arabs that had very
vast flocks,
right, so that is affirmed,
but you can't
but
this does not,
is not sufficiency from action. So this
is how we understand that, right,
it is not sufficiency, hina is sufficiency,
right.
It is affirmed but is not sufficient
in of itself. Right.
So right.
Right? Purchase yourselves,
right? Meaning
free yourselves. Right?
And Allah has purchased from the believers
their souls
Their their lives and their wealth in exchange
for paradise.
And the metaphor befits because they're traders.
Right a trade that will never suffer loss.
So texts like this like you know one
of the characteristics of Ahlul Sunnah is balance
right? That we neither say that it is
only your actions, it is your actions in
terms of rights
and responsibilities.
Judgment
is
it's on actions
That's at the level
of justice. But there also
the intercession
is not a matter of rights, it's a
matter of
mercy. It's a
manifestation
of divine
mercy.
Right?
And the actions of others do benefit us
in in many ways. Duas of others benefit
even on the day of judgment. We we
know so many different types of intercession.
That's the context of this verse. Right?
Because amongst Quraysh there would have been some
people who say, well,
if he's true,
we're his tribe.
Like,
if he all this stuff he's saying is
true,
he's from Quresh, like,
you know,
tribes, you know, stand for each other. Right?
That his own tribe, like his own Kabila
Bani Ashem stood by him even those who
are not believers amongst him. They went to
to the as
well to the valley
when they're in siege,
even though they're not believers. Why?
Because he's our guy. He's our man. We'll
stand with him. Right?
So this is a general statement of Quraysh
then.
Which is
you know
a from within Quraysh.
Purchase yourselves from Allah. Right? Meaning free yourselves
from Allah.
I will not avail you.
I will not be your sufficiency
before Allah in any way.
You Abbas Abna Abdul Muqtaleb.
At
O Abbas,
the uncle of the prophet sallallahu alaihi wa
sallam.
I will not be your sufficiency
with Allah in any way.
Aunt of the prophet of the messenger of
Allah
sallallahu
alaihi salam.
I will not be your sufficiency before your
lord before Allah in any way.
Right?
Said O Fatima, the daughter of Muhammad Sallallahu
alaihi wa sallam Ask me of my wealth
whatever you wish
I will not bear sufficiency
with Allah
in
any way.
And this hadith is related by Imam Bukhari
and
Muslim, and there's similar
narrations
as well. Meaning,
you know, the what's the key message
right here?
That
know the great,
know
be aware of
the great majesty of Allah and of the
standing of Allah, the standing before Allah
Subhanahu wa ta'ala
And this is one of the thing you
know
the
Imam
Zarook
mentions in his Kitabul
right, which Sheikh Hamza
translated
poetically as the poor man's book of assistance.
The is the poor one. It's a it's
a really cool title,
very Sheikh Hamza title.
There's 3 things that if you reflect on
them will
direct your heart to be heedful.
1 is to remember
death frequently.
And another
is to remember
one one standing before
the overwhelming Lord of the heavens and the
earth.
Right?
And we covered that last week in the
healing hearts class and the lesson for that
will be made will be podcast with Alayta'ala,
last week's lesson.
It's an important lesson.
And so this
reminding oneself of the standing before Allah Subhanahu
Wa Ta'ala is
critical
to
having a sense of urgency.
And from that to to consider
what
what do I do to
to change.
Right? Which is why Imam
Dardir in his what does he say?
Because hope is good. Hope is wonderful but
hope alone
can make one lax.
Allah is generous. He's merciful.
I'm a loser, but
okay.
So some of the scholars said, and these
are different spiritual methods.
Imam Dardir said in in his at the
end in his spiritual council of how one
acquires
faith and brings it to fruition, he says,
He said, make your fear preponderate
over your hope because you need to have
both hope and fear.
But if one were to predominate,
make your fear and fear here is positive
fear. It's awe of the divine.
Right? As for the one who is in
awe of the station of their Lord.
And it's positive fear that leads not to
putting oneself down but to change.
And who forbids
their lower self from its capricious ways.
Then paradise is their resting place.
And as Allah tells us in the Quran.
And
in his hikam said
that nothing takes the heart
out of its heedless ways
Right. Nothing takes
takes one's heart, oneself
out of its wayward ways. All this is
the way I am is drifting along except
one of 2 things.
Right.
Except for fear
that disturbs 1
or
passion,
yearning,
that makes one restless.
Right? But the point is
to rush to towards Allah
right? He turned
and traveled to your Lord with ceaselessly.
The 10th hadith
So if the Mu'adh then says,
then one of then you should say,
then
if the Mu'adh then says, Ashadu Allah Ilahi
Allah then if the mother says Ashadu Allah
Ilahi Allah then if the mother says Ashadu
Allah Ilahi Allah
then if
the mother says Ashadu Allah Ilahi Allah then
if the mother says Ashadu Allah Ilahi Allah
you should say Ashadu Allah
then the Mu'adh then says, then
you should say, then if you say,
then when the Mu'adh then says, then if
you say, then when the Mu'adh then says,
then when the Mu'adh then says, then
then if you say, Then if you say,
Then if when the Mu'udhan says, Then if
when the Mu'udhan says,
You say,
then when the Mu'idin says
and
then
to end one says
from one's heart
one enters paradise
This
is one of the
number of key hadiths
and this had Rahu Muslim, this hadith is
related by imam Muslim.
This highlights
the
importance of answering the Adhan as is obvious,
and this is something that people are very
negligent about. Adhan is given
even if they are present in the place
the Adhan is given and they continue yapping
away unless
it is important
you are neglecting the Sunnah, it could be
important.
You could be in a situation someone comes
and asks you a question,
so you answer their question right it's an
important question right,
And that's why
sometimes, sheikh types, teacher types get stuck
because they finish a class, a dance given,
and people are asking them a follow-up question
or this, that because they may not have
another opportunity. That's an excuse. That's something important.
Right?
But otherwise
one
adheres to the sunnah of answering
the Adhan,
right. Some of this ulama said answering the
Adhan with one's tongue is wajib
such that if one does not answer it,
it is sinful because the prophet SallAllahu Alaihi
Wasallam
made it a command, if
the Muazin says this say this,
as we will mention in the other narration.
So that's one thing
that do not neglect this sunnah of
answering the adhan and and the related sunnah
related to one answers the adhan
number 2 so one answers the adhan
then one sends blessing on the Prophet SallAllahu
Alaihi Wasallam, then one makes a dua Al
Wasila.
Right?
And then one makes dua
with a comprehensive dua because the prophet said
dua between the 2 Adans is not
rejected. Right? So these are at least forseneness.
Here
the prophet sallallahu alaihi wa sallam mentions one
of the which is
doing so.
This makes one
entitled to paradise. Right?
Why? Because what is the adhan? The adhan
is a complete declaration of faith.
It's a complete declaration of faith. What is
the key expression in the whole thing?
Good.
Right. From one's heart.
From one's
heart that say it
from your heart
that's the critical thing.
So here the prophet Sallallahu Alaihi Wasallam mentioned
that when
the Muwaddun says
and
one says
this is one type of narration of it
in another narration and it's in Sahih. So
this is in Muslim. The other narration which
is in Bukhari and elsewhere from
the
messenger of Allah sallallahu alaihi wa sallam said,
Right? If you hear
the call, which is the adhan, the nida
is the call,
then say what the
says.
Right? And this is a general expression.
So how do you join between the 2?
A lot of the Alama say that you
say everything in the Wazim says except Haya
Allah Subha and Haya Al Falah
where you say
So one text,
one is general
is Muqlaq
and the other is Muqayyad
is one is unconditioned
and the other is conditioned.
So
they condition
the unconditioned text by the conditioning text, So
say what the Mu'azin says except
what the other hadith mentions when they say,
Lahaula Allahu, Haya Allahu sala and Haya Al
Fila, so you say Lahaula Wa Laahu Wa
Ta Illa Billa and that's one position of
many of the but others have mentioned. Right?
Others have mentioned that no
nothing prevents you from saying both things.
Say what the says and
add to it. So you would you would
say,
and after saying that you would say,
So you do both. So you've acted on
both hadiths.
And they say, well,
acting on 2 on both narrations is superior
to neglecting what is being indicated by one
of them.
And that's the way of work.
And this was suggested by
Sheikh Khidin ibn Arobi in his Futuhat and
Ibn Abdeen quotes it, actually Al Kamal ibn
al Humam
mentions it and Ibn Abdeen concurs,
Alkhan
Ibrahim mentions this reasoning and then Ibn Abdeen
quotes from
Sheikh Al Akbar Shemuhideen
that this is also the method of
of Shemuhideen and the meaning would be when
you say
you repeat it to yourself.
What's the intention?
Is to remind yourself. You're addressing yourself because
you have lazy elements within.
And then you ask Allah's assistance when you
say
so this is.
Now if the adhan
and adhan
notifications
are not the adhan,
adhan notifications are not the adhan.
And so if you if you're
if you're not in a place where you
hear the adhan given out, then men should
remember that it remains sunnah for you to
give the adhan. So you should.
Unless there's some reason not to, one
gives the adhan. Even if you're praying on
your own at work or at home, right
men are expected to give the Adhan.
As for women they don't give the Adhan
but many of the Mayshay say if you're
in an environment where the Adhan is not
given
if you just say the words to yourself
right so that you can act on this
sunnah then Allah will
Allah does not let down the hope of
the one who seeks it.
May Allah Subhanahu Wa Ta'ala facilitate.
Any questions there?
From the heart?
It's in the hadith that we just read
at the end are you following?
Saying it from the heart that don't just
say it with the tongue,
right say
it
meaning meaning it with the heart right because
as the poet said it's actually a Christian
poet and some of our attitude divergent brethren
don't like it but it's highlighting
a meaning
that this is what's meant, he said something
that is important
That speech is only
truly in the heart,
and the tongue is simply an interpreter
that indicates what's in the heart.
And that's really the key to presence of
heart in general,
that mean it
before you say it,
don't say it till you mean it, the
mistake we make we say it we say
La ilaha illallah then you say okay that
meant this but then you're saying the next
thing
that so the they say that
the pause of the Prophet Sallallahu Alaihi Wasallam
in his recitation for example was not that
he said
Alhamdulillahi rubi alalin then he paused and thought
about it
The pause was
is to gather the meanings of what he
is saying next.
There is a pause of reflection,
the pause of gathering
to be deliberate in what you say.
Right? If
Zubaydah were demanding and Zubaydah told her, honey
I love you. And then he started thinking,
he said, you know I do, really.
If I was Zubaydah, give him a big
slap. What kind of lover are you? You
say things that you don't mean?
So that's
that's hadith number
10.
How?
How does it have to do anything with
being selfish in one's practice?
Selfish, what do you mean by selfish?
No, I mean
everyone will come to Allah
alone.
Right?
But when you stand alone,
the the rights of people are giving presents
over the rights of Allah. What is
what is bankruptcy on the day of judgment?
Is wronging other people.
You know who's the bankrupt person.
So it's not selfishness.
You have you
you have to be concerned
first
about yourself
but you have to
religion is
for everything and everyone
none of you believes until a wish for
others what they wish for themselves. So selfishness
is not
what is being talked about what is being
talked about is be concerned for your state
with Allah because nothing else
will avail you if you don't avail yourself
of that.
Nasirullah Subhanahu Wa Ta'ala
Assabihullah
Subhanahu Wa
Ta'ala. Tomorrow we will be looking at an
important hadith
of
the hearts of the believers being between 2
fingers of the fingers of the Al Musfah
and what's meant
by the Asabi Ar Rahman,
the fingers of the All Merciful literally, and
we're looking at some classical commentary on that.
And we'll also look
at the importance of having a good opinion
of Allah Subhanahu Wa Ta'ala
and and hadith on the vastness of Allah
Subhanahu Wa Ta'ala's divine mercy.
So that's where we'll continue.
From next class, we'll be looking
we'll be looking next inshallah at
some of the adab
of seeking knowledge from Imam Zarruq's,
from Imam Zarnoohji's work Talim ul Mutalim
instructing the student on the ways of learning
but I think there's one more question.
And
the so
we're at the end in imam zaroor imam
zaroorji's
work on the adab of seeking knowledge.
We were we've been looking at the importance
of intention in seeking knowledge right to make
an encompassing intention
of seeking the pleasure of Allah Subhanahu Wa
Ta'ala and then to consider how one seeks
the pleasure of Allah
Right? By benefiting oneself and how one will
benefit others.
But if you're seeking the pleasure of Allah
then your pursuit of knowledge must be in
a way that is pleasing to Allah. And
not in a way that displeasing Allah. So
do not pursue it for worldly gain
nor for fame nor for prestige
etcetera.
And this is very critical it's like sadly
you know it's like there's one
student of knowledge in me a student who
You know it's asking all these questions about
what should I study next and people ask
questions but they're not really serious about listening
to the answer.
So I asked what have you said? He
said alhamdulillah
did did mantirk with so and so, did
this with this person, did that with that
person, Alhamdulillah attended so and so in Durus.
So I just
asked,
see if this student mentioned mantik first, it's
logic. So I said what is the relationship
between words and meanings? So oh, there's many
different types of relationships between words and meaning.
I said in mantik, in logic.
As a first thing that's mentioned in the
text that he said he'd studied. He didn't
know the first thing in the text.
Like someone say, I said that you may
say, what what is kalam?
I'm not sure.
Okay. So you didn't forget you studied it,
you didn't even get the first
sentence.
So I was saying that you know the
basis of knowledge is that if you study
something,
what counts in knowledge
is. Knowledge is what remains with you, not
what you took.
So I said, but do you really need
it? Because once you get on the lecture
circuit, like, all it's all set.
You know? So it doesn't take that much
to give a public talk and this and
that. Khutbaaz, you just, you know, inspire and
entertain
and people will be happy. Okay.
And but that's not the purpose, right, that's
not the purpose. And people get into bad
into harmful
habits whether it be with respect to what
they're conveying to people
or how they conduct themselves
or what they are pursuing by whatever they
do. Why?
What's the base
the basis of misguidance is loss of intent.
The loss of the basis of
veering
from the trodden path is loss of intention.
Right?
And that's
and especially in our times, most people are
don't aren't actually
following anybody.
They're just they're self directed. Right? They'll do
what they feel like doing.
But but that's,
you know,
that's
where things are at.
So they'll consult,
but it's sort of more in a token
way, like,
so
and then part of being pleasing to Allah
Subhanahu Wa Ta'ala is to embrace the quality
of tawadwah, of humility,
of humility.
But Imam Zarrnouji as well as what we
look at today, there's a balance in humility,
like like he said, humility is a state
of balance. Right? Because the reality of humility
is
that
the state of humility
is from you having humbled yourself before Allah
Subha Ta'ala, before the greatness of
Allah. Humility
is a state of
of people who are realizing tawhid.
A state of those who make much mention
of
with realization.
There's
none free of need of any other whom
all are absolutely in need of except Allah.
Who are you?
In absolute need of Allah.
Do you possess anything?
No. You whatever you have you have it
dependent upon Allah
in gaining it and in retaining it.
So then
what's the big deal?
What's the big deal?
So why do we respect others if they
too are needy?
Right?
Because if you're, let's say, if you're a
completely needy servant of Allah, why should I
be respectful of you?
Whoever venerates the symbols of Allah and to
the people of knowledge are from the symbols
of Allah. Believers are from the symbols of
Allah because these Allah created the whole all
of existence
is created
for
those who have choice
to
exercise that subtle reality
that is
choice
that's a trust
It's an.
The heavens and the earth and the mountains
refused to take on this trust. That is
the choice.
But
you know humans and jinn took it on.
The human took it on. And we are
ignorant.
So
human being is honored.
So
we
respect and honor
and care and consider
because otherwise nothing matters but Allah.
But everything else
it matters out of our concern for Allah.
So that's where humility arises for. Humility is
not I humble myself
to you.
That doesn't make any sense, why?
Right? But rather
the one who acts with humility is because
they're they've humbled themselves before Allah.
Right?
And that's why it's not a state of
abasing oneself.
Right? So humility
goes with self respect, and that's what he
talks about next.
And
but the Ulema were careful to do things
that would cause them to be humble.
Right?
And
the instruction
to the Beloved Messenger Sallallahu Alaihi Wasallam was
also
as a
reminder
to those who seek to walk on the
footsteps of the Messenger SallAllahu Alaihi Wasallam, right?
That
that from the ways of cultivating humility
is one of the key ways
commanded to the prophet in the Quran.
Keep yourself patient with those who call upon
their lord by night and by day seeking
his countenance thereby.
And the direct context of revelation
is instructive
were difficult.
Were difficult to deal with. They were in
dire poverty. They were they smelt bad.
Many of them were from outside tribes.
They were coarse in their character.
Some of the people of Madinah
who decided to dedicate themselves immediately the prophet
came they've been waiting for several years for
him to come and they're so rejoiced as
given their turmoils before
and they just suffered a major civil war
the between the and the Khazraj etcetera.
So they said that they gave themselves totally
and even the people of Madinah were difficult
for the Quraish, particularly the prophet sallallahu alaihi
sallam.
Their character was very coarse.
They're like farmers these are like very refined
be patient with them why? Because you're not
keeping their company because they're nice you're keeping
their company because of Allah right and that's
part of humbling oneself. They may not be
as sophisticated as you they may not have
they may not be hipsters
or fashionistas
or whatever
things you're interested in,
but they're interested in Allah.
They they want Allah
and that's,
you know, that's one of the aspects of
humility.
Who are the people who want Allah be
with them regardless of how they are?
And
the sunnah is that Allah will make that
company difficult
that a Ganj Bakhsh,
Sirajal al Hujwiri mentioned that once he was
traveling,
and on the journey he stopped at the
Zawiya,
and he stayed overnight there,
and the people staying at the Azawiya, the
the Mureeds there,
they were just staying up chatting with each
other. Poor guy he'd been traveling, he's trying
to sleep. All night
they were throwing
watermelon rinds because they're sitting socializing
and all of them were falling in his
direction because they are so engrossed in their
socializing.
They ignored him and the fact that poor
guy was trying to sleep.
Right?
But he learned he said he learned many
lessons from that because you you why do
you stay there rather than somewhere else? Not
because it's comfortable,
because you could probably find
in the Muslim land they had these, you
know, what they call caravan Sarai's, resting place
for car, you know, for for for caravans
in these
hotels. But you seek to seek to stay
at a why?
Not because of the comfort because
keep yourself patient with those who call upon
their lord.
Regardless of how they are in other ways.
They call upon the lord by
they they are seeking Allah.
They may have many other faults,
but
that's what they are seeking so be with
them regardless of how they are.
That's one key to humility.
Another is service is a key to humility.
And many of the great imams served in
amazing ways.
The was
written by 2.
Began it.
Very interestingly where did he begin it from?
He began it from an unusual place.
Imam al Mahali wrote half of it and
he passed away and Imam Assiuti completed
it exactly the same way so Jalal ad
Din al Mahali and Jalal ad Din Assiuti
who completed it
yeah generations later
together it's called Tafir Jaleel, the Tafir of
the 2 Jalels.
Imam al Shawrani
in his work Atabakatul
sughra, he has a collection of biographies of
the righteous called Atabakatul Kubra
But then he wrote
the the great righteous of Islamic history, he
wrote a book called
the lesser collection
of biographies of the notables.
Especially if you're you should definitely
get it because
and it's of the people
of his time that he met that he
considered to be of the righteous servants of
Allah
and
I believe it's there he mentions about Imam
Jalaluddin
al Mahali either there or somewhere else but
he mentions regarding him
that so this is Imam Sharan he mentioning
it that Imam al Mahali
was this great scholar and he is one
of the
scholars who wrote he wrote one of the
4 great commentaries, one of the 5 great
commentaries on
the Minhaj of Iam al Nawawi
which is sort of the reference for fatwa
in Shafi'i school and great imam
of
Usul al Fiqh as well
and many signs.
Imam al Mahali despite being this great scholar
and reference for fatwa and knowledge and
he had a weekly routine that he used
to go to all the elderly ladies in
his neighborhood
and used to take their shopping lists himself
dressed in normal clothes
and used to go and buy
their groceries for them and deliver them 1
by 1
to their doorstep.
And all all ladies
tend to be grumpy, so they used to
get very upset with him. So what's wrong
with you? I asked for this kind of
oil, and he used to have it in
writing exactly what they'd requested. Right? And even
if he delivered what they'd asked for, but
if they complained, he would apologize,
like, with total
humility
and go back and bring them what they
know are now asking for even though he
knew
that they weren't correct.
Right?
And sometimes some of his students found out
that this is what he's up to.
So they tried to say let me do
it and
they,
they did they didn't and the Olimani say
everyone should strive to have some service that
one does that no one finds out about,
right.
But with that,
it's very important for the person
of knowledge to know that what are you
doing? You are an ambassador. Sheikh Mohammed Kailesh
put it really
beautiful, beautifully
when we're studying
the Shah of the 4 Dinawi. He said,
every
he said, they used to say that every
person of knowledge whether a scholar or a
student knowledge is an ambassador of the Messenger
of Allah Sallallahu Alaihi Wasallam. He said in
our times,
particularly in the west, but not only every
religious believer
should see that they are an ambassador of
the Messenger of Allah Sallallahu Alaihi Wasallam
and conduct themselves accordingly.
May Allah subhanahu wa ta'ala preserve
him. So that entails a certain
you're carrying oneself with a certain self respect
which is what Imam Abu Hanifa
Imam Zar Noogie talks about next, quoting Imam
Abu Hanifa. So he says,
Abu Hanifa said to his companions,
He told Abu Hanifa told his companions
that his students who are scholars
make your turbans
large
larger than others.
Make your turbans larger than others and make
your sleeves wider than others.
Why? So that you're looked up to and
respected
because you are
you are representatives of the messenger of Allah
Sallallahu
Alaihi Wasallam Right?
And
in the footnote to the text, one of
the commentators on Yamza Noody's work says, and
this applies to the scholars but also happens
to a student of knowledge,
that a student of knowledge
should appear in a way that would cause
people to respect
and look up to knowledge
and
its pursuit,
right, but not but with sincere intention with
sincere intention. How does one do that? One
should consult. It's one of the things
to consult. How should I address?
How should I dress in a manner befitting
a student of knowledge and there's of course
different contexts related to that
and he only said this so that people
do not look down upon knowledge and its
people.
And
this
is why you see the major ulna they're
always impeccably dressed, they dress and that's why
and these are from the sunnahs of the
messenger Sallallahu alaihi wasallam the Prophet used to
travel
leave home with a comb and a mirror
right
and he used to take care of his
appearance
because of
but one has to be careful to do
so with balance without excessive concern about one's
appearance
but to make an intention in it for
the sake of Allah Subhanahu wa ta'ala
and the question about one's appearance is what
would be pleasing to Allah and it should
be
the it should be an outward manifestation of
the inward reality of the is
the
best of
clothing
is the clothing of taqwa. And if that
that clothes your heart, then the outward clothing
should reflect the standards of taqwa,
as well.
Okay?
But in a manner that takes care this
is part of what's called mudara,
acting in a considerate
manner,
in a discreet
manner,
which is doing the right thing in a
manner that takes into account
people
and circumstances,
but without leaving what is right without leaving
what is right.
Then he continues
And
a student of knowledge should acquire
the the treatise
in council that Abu Hanifa wrote to his
student, Yunus ibn Khaledi Samti
Rahimullah,
when upon completion of his studies with Abu
Hanifa, he's returning to his people.
Whoever seeks it can will find it.
And he gave him advice on how the
seeker of knowledge should conduct oneself, and we
will cover that inshallah,
after you know, once we complete this text.
And he says, the author, Imam al Zalnuji,
said that his teacher,
may Allah sanctify his soul,
said he he had commanded Imam al Zalnuji
to write it out
when I was returning to my land and
he says and I did so
right.
And said and it is absolutely necessary
for the for the student
and the
in dealing with people to have this, right,
to have this.
And then the next section which we'll continue
by looking at next is on choosing the
knowledge and the teacher
and the companion and
and
remaining firm on that,
right, because every path
has
its tests,
right, every path has its test. They say,
Labuda
kamanhu Labuda lishamsi
meansahab,
Labuda lilhassna iminneqab,
ba kedalik
labuda
mean alphabet, right, like just as
the sun
needs clouds and that is the nature
of life then any path must have obstacles,
Right?
And they say.
Right?
Whoever remains firm
acquires.
Right? Whoever remains firm acquires. So we'll look
at the principles of remaining
firm.
And of course that's a unique case but
the lessons of that
are general that one will be tested and
one will be tested
in different ways, right? And the Prophet sallallahu
alaihi wa sallam said asabru
biya,
patience is radiant illumination.
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