Faraz Rabbani – The Rawha #030 Gods Innumerable Blessings Choosing A Teacher
AI: Summary ©
The importance of messenger's teachings and the collection of hadiths of the prophet sallavi Alaihi wa sallam highlights the need for positive attitudes towards one's actions and guarding one's actions. The importance of seeking spiritual advice and guidance is also emphasized. Cons consultation and learning discipline are essential for achieving the best of one's blessings and finding one's blessings through the best way. The importance of listening to the teacher and not leaving a class until finished is also emphasized. The speaker provides guidance on listening to the teacher and being patient while holding firm until the end of a study.
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.
Alhamdulillah.
In our sessions on
the daily roha in which we're looking at
hadith of the prophet sallallahu alaihi wa sallam
and guidance
for seekers of knowledge.
We, Alhamdulillah,
have completed the first collection of 40 hadiths,
which were hadiths
of the type of hadith known as the
Hadith Qudsi.
And we've moved to the 2nd collection of
the collections
of Sheikh Yousafir Nabhani,
who gathered this really amazing book and it's
strangely neglected,
which is 40 sets of 40 hadiths of
the prophet sallallahu alaihi wa sallam. So each
collection of 40 hadiths is topical.
And
the hadiths
in the second collection are 40 hadiths
in praise of Allah
And the praise is both direct praising of
Allah
and hadiths that highlight
the
qualities of Allah. And at the heart of
it, as you will have seen when we
looked at the hadith
and these hadiths in praise of Allah
is
the highlighting of divine mercy. Right? The highlighting
of divine mercy.
Because
this is the basis of Allah's dealing with
his creation.
This is firstly the basis of deal Allah's
dealing with creation. And given that the human
being is given to forget,
we forget
Allah's mercy.
Right? We forget
Allah subhanahu wa ta'ala's mercy.
So these hadiths emphasize that and they highlight
many other names and qualities of the divine.
So in hadith
number 16, which is where we've reached in
the second collection,
So relates
that
the Messenger of Allah Sallallahu Alaihi Wasallam said
Allah will resurrect
on the day of resurrection
a servant
who has committed no sin.
And Allah will ask the servant
of which of the two matters
would you be more pleased
would you be more pleased
that
I reward you by by your actions or
by my blessings?
And by my mercy.
So the servant says, oh lord, you know
that I did not disobey you.
So Allah will say,
meaning to his angels, take my servant
to account for a single blessing
of my blessings.
So no good deed remains
except that it has been
taken
encompassed by that one single blessings,
by that one single blessing.
So then the servant will say,
by your blessing and by your mercy,
So Allah most high
will say,
by your
blessing
and by your mercy. And this is related
by Imam al Tabarani.
And this meaning was affirmed before as well.
And it
highlights the importance of this meaning, but it
also serves as an important spiritual reminder that
one of the dangers that affect the servant
when they do good is
that they ascribe the good to themselves,
and they they see
themselves
as the doer of the good.
What is the protection for this? The protection
for this is what our beloved messenger said.
Whoever finds good,
let them
praise Allah. Why?
Because all
praise is Allah's.
He
himself is deserving of all praise and anything
that would be praiseworthy in creation, who created
it?
Allah.
I
I remember when
when I was still finishing university,
we had the the first dean intensive in
Canada. And one of the scholars
who was visiting for the for that dean
intensive. We are at Sheikhtawal's house. And I
was
really confused about activism and, you know, having
concern for spirituality.
So I was thinking, you know what? Maybe
I should just
forget about activism right now. It's dangerous.
Right? Because if you're, you know, if you're
active and you're in the limelight and
have attention, like,
that could affect your sincerity and could affect
so I asked the sheikh that,
I was thinking, you know, I was reflecting
on what you mentioned about the importance in
our religion of taking care of your heart
and your state with Allah.
So I was thinking that and I'm active
in the community and on campus, that maybe
I should step away from that to focus
on the heart.
Sheikh looked at me incredulously,
and he just said, only a fool
would take pride in the actions of another.
Only a fool would take pride in the
actions of another.
And the reality is Allah
has created you and all that you do.
Right? And this is called
the oneness of actions.
And it's part of.
When we say that Allah is 1, what
does it mean?
Allah's
his oneness,
which is a very
essence of our iman,
is the oneness of Allah, is
is to negate
multiplicity.
In Allah, with respect to Allah's entity,
there's
no no one shares
in divinity
and his attributes.
None has attributes like the attributes of Allah.
And in his actions,
Allah's action is
what is the divine act? Creating.
We have actions,
small a, but that our actions are
our choices.
Our actions are simply our directing our limited,
contingent choices.
But we have choice, but Allah creates.
So while we affirm choice
and we are responsible thereby and are rewarded,
but we must behold that the sole actor
is Allah.
So the cure for this is
is to carefully guard one's iman.
Right?
There's shirk fil amal.
Right? There's
a lesser associating of partnership in your actions,
which is to see
the action
from yourself.
Someone came to say the
and she was really cool
and she like to shock people.
So this one righteous you know, one man
who was considered righteous,
he came up to her.
Right?
And people would go seek her spiritual counsel
and guidance
and said,
This man said, I did not disobey Allah
for 40 years.
So she said to him,
Your existence is a sin
to which no sin compares.
Your existence is a sin that no sin
compares to.
Meaning,
that your sense of self existence,
I, like your sense of independence from Allah,
is a sin that no sin sin compares
because Allah is sustaining you at every moment.
Your sense
of you having
praiseworthy qualities yourself
is a sin that no sin compares to.
I know,
I can, I this, I that?
Nothing
compares
to Allah.
Right?
So when you have the sense of of
self or sense of the
your attributes,
I am this,
you're nothing.
The one worthy of praise is Allah in
himself,
in his attributes, and then
your sense,
and in your actions,
I did this. I did not disobey Allah.
You ascribe the action to yourself
rather than seeing it from Allah.
It is Allah who created the good inspirations.
It is Allah who created the facilitation.
It is Allah who protected you from sin.
It is Allah who preserved you.
It is all from Allah.
Right?
So this was her
that your
your existence,
your sense
that
I am mine, my attributes are mine, my
actions are mine
is the greatest sin because it is shirkun
kafi. It is a lesser association of partners
with Allah.
The whole spiritual path
is
The whole spiritual path in its essence is
attaining
pure
Pure tawhid, which is the tawhid
of
Iman.
Right? And the tawhid
that it is all from Allah and to
behold that reality and this is what preserves.
We look at the next hadith as well,
hadith number 17.
So say the Anas release from the prophet
Sallallahu Alaihi Wasallam
that he said
3
sets of scrolls
will be brought forth
for the child of Adam, for the human
being.
1 set of scrolls
And
is a beautiful term, and I'd encourage you
to look it up.
Is
that which is gathered,
which is why one of the names for
for writing is
because you gather
thoughts.
Right?
And a collection of poetry is called
because it's collected. It's gathered.
Scrolls,
especially when they're gathered, are called
because they were
they were,
you know, a a scroll would be written
upon
and be gathered
be gathered, could be tied together. Right? So.
But that's why also
the the
sitting area
for guests would also be called.
Why? Because that's where the guests gather.
You know, that's where the assembly happens.
That's why where people assemble.
And in some Arab societies, they refer to
different types, you know, the parliament
or or the ministers with this term as
well because it is where people assemble. It
has this meaning of gathering.
It's a beautiful term.
So there's 3 sets
of, 3 sets of scrolls. A
a set of scrolls that have their righteous
deeds and a set of scrolls that have
their sins
and a set of scrolls in which Allah's
blessings upon them are inscribed.
So Allah Subhanahu Wa Ta'ala
will say to the least
of blessings that the person considered, the least
thing that they considered a blessing,
something they overlooked
in their record of the blessings of Allah
upon them that take your price. So Allah
will address the littlest blessing that they consider.
Take your price from their righteous actions.
And that the littlest of considered blessings
will encompass all their righteous deeds.
Then Allah will
direct himself
and then
the the the blessing will say, by your
majesty,
I
have not taken my fill. That despite taking
all the good deeds,
I haven't taken my fill yet.
And yet the sins remain, and the rest
of the blessings remain.
All the righteous deeds have gone in the
least blessing.
So if Allah
wishes
to be merciful to His servant,
Allah says to to His servant,
I have multiplied for you your good deeds
and have overlooked
your ill deeds.
Now
judge
him. And I have gifted you my blessings,
meaning I will not take you to account
for your blessings,
for the blessings
for my blessings upon you.
But the key to that
is to behold the blessings,
to have gratitude for the blessings,
and to always look
at the mercy of Allah upon you.
To
not
have an inflated sense
of self.
Not to have an inflated sense of self.
To have humility.
So two key qualities are
gratitude and humility.
Gratitude for the blessings of Allah, magnifying those
blessings. And to be to be humble, not
to arrogate oneself
with respect to sense of self
or sense of one's attributes,
I am such and such.
Neither I
nor I am
nor I do.
And the key to that is
is to remember Allah. Because if you don't
remember Allah, you'll be
remembering
yourself
and your qualities and your attributes,
or you're remembering his creation.
So we ask Allah for
humility
and gratitude
and that we turn to Allah in neediness
and seeking
mercy.
The next hadith is about
who is the last of the people of
paradise and who is the last of the
people of *. And we'll look at that,
which is hadith number 18,
next session.
Briefly today, we'll continue our look
at the chapter
in,
Imam Zarrnouji's work, Talim ul Mutalim, instructing the
student on the ways of learning,
which is a Talim al Mutaleem which is
a wonderful work by
this great scholar Imam Burhanuddin Arzernooji
and alhamdulillah
recently
they have published, Sheikh Rami and Sur,
the founder
and director of
the wonderful Taiba Foundation,
which has an amazing prison education program and
a foundation that encourage
each of you to become a monthly donor
for. If you hear this and you care
about
those in difficulty and distress,
the Tayba Foundation provides
religious education
for incarcerated
Muslims.
And there are people who've gone through the
educational system and become
scholars
that they got hired as imams in their
community
before they were let out of prison. So
as soon as they left, they went from
prison
to being imam.
That's the kind of impact. You go type
Tayba, t a y b a, Foundation, you'll
see the information on that. And do such
projects, you should we should definitely support even
if it's with a little each month, because
nothing that's little,
nothing that is small and consistent
is ever little.
Right? And we should be supporting all such
projects.
May Allah bless and facilitate
for for them and for particularly for the
efforts of Sheikh Rami himself. Sheikh Rami and
Sur has recently published
a very capable an accurate translation of Imam
Zar Nougie's work, Talim al Mu'ta'alim,
and it's available through Amazon
and and other. You can see the information
there if you type.
You should be able to find it.
And we'll include
a link to it in the notes to
this lesson.
So the chapter we're looking at after looking
in the previous chapter at intention in seeking
knowledge,
this chapter is on the choice of knowledge
and teacher,
compa and companions, and being firm, and remaining
firm on the path of knowledge. So with
respect
to knowledge, that one prioritize what's most important
and most needed.
And he goes into went into the details
related to that, and we looked at that.
But also, part of what's most important is
to build
your understanding
of religion
on the basis of established knowledge.
Don't just
know contemporary affairs and
and issues of controversy and so on, but
to focus on building
the well established.
Right? And then everything else will be clear.
And he warned against
falling into disputation.
And he mentioned the example of Imam Abu
Hanifa
in how he chose
the teacher that he chose, Hamad.
And then
he began
by looking at the advice of 1 of
the the people of wisdom, one of the
wise scholars of Samarkand
to whom a student went
who was planning on moving to Bukhara.
And he mentioned that this is the sunnah
of consultation is very important.
And it's one of the most difficult things
for people in our times, because we all
have the sense of
we want to be independent.
We want
so we have a an inflated sense of
self. I can do it. I'll figure it
out. I this. I this. And we make
our we bring misery into our lives by
doing that. And we should embrace
the sunnah of the prophet,
which is the prophet,
from the very beginning of his message
till his death
always consulted.
Even his final public decision,
just whom to appoint to lead prayer,
and his consulting was such that he was
open to opposition in it.
When he appointed Sayyidina Abu Bakr to lead
the prayer,
the daughter of Abu Bakr, radiAllahu ta'ala Anha,
said the Aisha, she said,
how why would you appoint him to lead?
Would love her that's his her own father
and she loved him dearly. That's because he's
too soft hearted. He'll break down crying.
But he consulted and was open to consultation.
He listened,
sallallahu alaihi wa sallam. And all the major
stages of his life, he consulted, sallallahu alaihi
wa sallam. Right? This is. So not consulting
is a bida.
And what does the bida do? It turns
one away
from the sunnah. And what is a sunnah?
The sunnah is presence with Allah. It's closeness
to Allah. It's to be pleasing to Allah.
Right?
And so we emphasize that this is the
sunnah of the prophet we stopped at the
words of
That no one
was ever destroyed by consultation.
But consultation
is
the consultation
has a basis
and a purpose
and the one who is consulted.
The basis of consulting is that you are
seeking
to make the choice that will be most
pleasing to Allah. That is the basis of
consulting.
What is your purpose in it? So the
basis of it, the motive in it. So
I want to make the choice that is
most pleasing to Allah.
That's the the motive.
Whom do you consult?
Someone you're reasonably sure will be able
to assist you in making the choice that
will be most pleasing to Allah.
And when they advise you, you ask yourself,
right,
Is this choice, does this choice appear to
be most pleasing to Allah?
So there you could look at one way
of looking at consultation,
sound consultation, sound, sunnah,
consultation.
It has what moves you to consultation.
I want to make the choice that is
most pleasing to Allah.
And you realize that there's people who know
more.
So to help you make the best choice,
you consult those who know.
Ask the people of remembrance
if you know not.
So then you choose
whom you consult.
Who will help me make the best decision
in this matter?
To what end?
To the choice that will be more pleasing
to Allah.
And then upon their consultation,
it's important to keep on how do you
judge? That's why the prophet said
seek an answer from your heart.
Even if people give you answer after answer.
What what is the heart? The heart is
a capacity within you that turns to the
pleasure of Allah. Will this be pleasing to
Allah? So no one gives you bad advice.
Do you have to listen?
Someone tells you something that you feel
that this will not this would not appear
to be the most pleasing choice.
Right? So consultation,
the consultation that say is
sound purposeful consultation.
That has a sound motive, has a sound
goal,
and you seek the the right person
for that consultation.
And then once once you consult them, you
consider
because you're the one making the choice.
Right? So it's not disempowering.
Consultation is empowering. That's what said no
one
no person was destroyed by con by consultation,
Right? By sound consultation.
Okay?
That people are of 3 types.
A complete person
and half a person and nothing.
So there's 3 type of people.
A complete person, half a person, and a
no and a and a no person.
For So
a complete person is the one who has
sound judgment
and who consults.
They have sound judgment.
They have sound consideration. How do you have
sound consideration?
You you have you've acquired the knowledge you
need to make sound consultation.
So to sound consideration.
You have knowledge
and you act
and you judge on the basis of knowledge.
That's a com
and one consults, and they consult. So a
complete person is the one who has sound
judgment,
okay,
which requires
knowledge
and applying that knowledge
and
who consults.
And half a person
is either someone who has
sound judgment themselves,
but they don't consult
because he only knows so much.
And your judgment could be clouded
by your own desires, your own whims, or
by your misperception.
You didn't take everything into account
or by your lack of experience.
So you have half a person is someone
who has sound opinion, but they don't consult,
or someone
who
consults,
but they don't have sound judgment.
And part of lacking sound judgment, you consult
the wrong people.
And a lot of people, for example, when
they study,
they decide they base their decision on whom
to study with with what other students say.
Oh,
have you seen his statuses on Facebook?
He is bursting with knowledge.
But in reality, the person is showing off.
We have people who are very learned, like,
for example, someone I always admire. I've actually
been asked by,
you know,
over anxious students. I'm saying, did he really
study? I said, why do you ask that?
It's because he never mentions his teachers.
Because he's humble.
He studied with giants.
He's humble.
And he focuses on what will benefit people.
So he does he's not always bursting out
references here and there. Why? Because he focuses
on benefiting
people.
Right? So but a shortsighted person could say,
oh, look. Ibrahim Zay is not quoting
loads of sources
and so and so quoting all kinds of
stuff. But
right?
So that's one of the errors is to
in
consulting but without judgment is you consult
those not worthy of consultation. You ask a
a person who's busy with worldliness
about a life decision
while you're seeking the
as your goal,
then you're a fool.
You ask someone, should I dedicate myself to
study or should I pursue a career? Someone
who's
a person of dunya will tell, of course,
dunya dunya is real to them. The akhirah
is something that'll come after death.
And then there's the nobody.
And who's the nobody?
Is the person who does not have sound
judgment because they haven't they don't learn
how to
seek the benefit of this life and the
benefit of the next,
or they don't judge on the basis of
it. There's many people like that.
They acquire knowledge, but they don't think on
the basis of knowledge. So if you ask
them for example,
what is the adab? What is the ruling
of talking about the haram? They'll talk about
it. They'll tell you what it is. But
they'll talk about the haram. Why? Because when
they make their choices, they don't judge on
that basis.
You ask some brother, what is the what
is the ruling of uncovering your aura? They'll
say it's Haram. So what is your aura?
They'll tell you.
But
they'll be
but in judging what they wear, they don't
take care of that.
That's a fool.
That's someone who does not sound judgment
because you may have knowledge, but if you're
not
making your choices on base of the knowledge,
you have unsound judgment.
And that's that's the person
in the sharia is considered to be a
fool.
Either fool who doesn't know or who knows
but doesn't judge on the basis of their
knowledge.
Allah subhanahu wa ta'ala says,
What's with you and how do you judge?
Right? And then he says,
Imam Jafar as Sadiq,
who was of the imams of the prophetic
household,
the 5th descendant from,
Sayla Faltim and Sayla Ali,
one of the great imams of Islam, one
of the teachers of Elam Abu Hanifa and
others.
He said to Sufyan athoudi, Allah, Sufyan athoudi
one of the great Mujtihid imams
So Imam Jafar Sadiq said to Sufyan athuri,
consult
regarding your affairs those
who have khashiya of Allah,
Those who have
reverent awe of Allah.
Because what is the what is fruitful knowledge?
Fruitful knowledge is the knowledge that bequeaths
Khashia,
awe of Allah.
This applies above all to religious knowledge
but also in the big choices of life.
Any choice that that
has religious implications
directly
or indirectly.
Consult people of Hasia.
And we make a lot of day to
day choices in which we fail
to
consult
those who have understand. We we go and
we choose a house, but we don't consider
how does this affect me in my deen.
Right? Where someone who has awe of Allah,
that awe infuses
their mundane choices.
How do I set up my house?
Set it up in a way that's conducive
to Allah. How do you know? There are
people who know. So choose those kinds of
people
to consult. Right? Because someone who is in
awe of Allah would prioritize,
what is pleasing to Allah.
So this is this is the interlude
on the importance of consulting.
Now he goes back to the advice
and he's coming back to the advice of
of the hakib. So he so imam,
Zalunji says, a student asked a wise man
from Samarkand
about what to do when he goes to
Bukhara
and he wanted to seek knowledge in Bukhara.
So imams Zanuji says
seeking knowledge is of the highest of matters.
And of the most difficult of matters.
So therefore consulting in it is even more
important and even more incumbent than in anything
else.
So this wise man from Samarkand, this wise
scholar from Samarkand
said to the student,
who was going to Bukhara to study with
the scholars of Bukhara. And both Samarkand and
Bukhara were the 2 great
centers of learning.
That's why the imam al Bukhari because he
is from Bukhara.
And
Samarkand was a place of great great scholarship.
He said when you go to Bukhara don't
be hasty
in
going
to imams,
going to teachers.
Rather,
going to them meaning in dedicating yourself to
their classes.
Don't commit
to their classes immediately.
Rather, remain for 2 months
until
you can you reflect
and carefully choose a teacher
and carefully choose a teacher.
He said because if you go to a
teacher,
if you go to a scholar
and you begin your which is your
structured study with them,
then maybe you don't like their lesson.
Some
temperaments differ.
You find them
too detailed. You find them too complicated.
You find it too simple.
You find them too demanding.
They have
expectations that you you don't think you can
fulfill.
They don't like you,
which is very possible.
So maybe you don't like their lesson.
So you leave it,
and then you go to another teacher.
And this way,
you will not be blessed in your learning
because the teacher
is a blessing from Allah Subhanahu Wa Ta'ala.
And you're you're the the teacher is your
point of connecting
with
the prophetic inheritance.
They're an inheritor of the prophet So
if you commit to a teacher
that I'm studying with so and so, you
stick with it.
And what we've seen from the masha'ikh is
that someone starts with a teacher,
you stick with it till the end, till
you've completed
that text
or you've completed that stage of study. And
you don't leave one teacher for another just
for
likes and dislikes. That's also to learn discipline
because someone who does not
is not patient will not attain.
And we've seen case after case of your
students who find I asked.
I started attending with Sheikh Hassan in Hindi,
and he kept canceling class. And I believe
in the principle of conservation of energy
that don't expend any energy
unless there's a clear reason to do so,
had to walk all the way up the
up the hill,
past his house and then come down.
You go to his house, a good 15,
20 minute walk uphill because the bus didn't
go that steep.
And
then sorry. The sheikh's tired today.
You go
1st
several months,
sheikh would like, I'm reading the class, and
he's making zikr,
Not really paying attention, are we?
But Alhamdulillah,
one of the things that was impressed on
us right from the beginning
is
always consult. I wanted to quit the class,
like, what is going on? He's a good
teacher, but it's not right.
Went to Sheikh Ashraf Munib. May Allah subhanahu
wa ta'ala preserve him.
I said, Sidi, I wanna
I need another teacher because I can't
Like,
every
every 2 or 3 classes, one class would
be canceled.
He would just be half hearted about the
class. Sometimes,
Shikash Raja said,
stick with it.
Says and he only if you show that
you're serious will they
show that they're serious about the class.
Suddenly, I listened. And then we reached the
stage some months down where we had to
ask Sheikh Hassan, can you can you please
stop
here? Because he wanted to keep going.
We're taking the class seriously. He wanted to
keep adding more things that we're studying. We
have to say, could we stop here? And
sometimes he'd listen. Sometimes I know we have
to do it. Alhamdulillah, listen to it.
The opposite,
right, is a negation of Allah's blessing.
And if if you negate Allah's blessing, right,
Whoever is grateful for a blessing
has
become become deserving
of it being
preserved and increased.
And whoever fails to be grateful for a
blessing,
They've made themselves susceptible
to losing it completely.
That's a very dangerous and Allah is merciful.
And we can make some mistakes.
Allah overlooks much,
but it's not a good place to be.
So the adab is don't commit to something
Consider first.
Attend their general classes.
Think about it.
Consult.
Only when you're sure should you begin. But
if you begin something,
stick to it till the end.
Okay? That's and that's a basic of life.
Do not
invalidate your actions. Do not make your actions
come to nothing.
Never begin something
except with the firm resolve that you're going
to finish it.
And once you've begun it, do not leave
it till you finished it.
And that's the
basis of,
accomplishing anything in life.
Right? So he so this wise man said,
So
you said so
reflect for 2 months in choosing the teacher.
And consult
so you don't need to leave them.
Right?
So that
and consult until you don't need to leave
them.
And you don't need to turn away from
them.
And so that you can
be have sabet. You can remain firm with
them
until
your
seeking of knowledge is blessed. And what is
baraka?
Baraka is a subtle secret of increase
that 2 people may have the same amount
of knowledge. Baraka places the subtle secret of
increase in this and doesn't place it in
this.
Right? And a key to baraka is gratitude.
It's humility.
And those are 2 key qualities in learning
So that your learning is blessed and that
you benefit
greatly in your knowledge.
Right. So he says,
says and know well
that patience
and resolve
to remain firm
is
a great
foundation
of all
matters.
The foundation for success in anything
is patience,
patient perseverance,
and
holding yourself.
Stay with it. They say.
But
it
is
rare.
And we'll close with these lines of
Said,
in all
there is to the high peaks
turning
at all
turn
to the high
peak, to the lofty peaks.
However
rare it is in people
to have firm resolve.
Right? So all,
you know, all move
towards
the high peaks.
Right? They have aspirations and hopes. I want
to this. I
seek this, etcetera.
But rare it is
in people
to have to
have firm resolve.
What facilitates firm resolve?
Consideration,
consultation,
company,
and consigning matters to Allah
So you don't make foolish choices.
I don't feel like this. I this. I
that. Right?
And the prophet reported to have said,
The worst of your enemies is that
low, that self that is between your two
sides.
The within
you.
How do you avoid it?
Consider,
consult,
keep the right company,
and consign matters to Allah.
Right?
Consign matters to Allah.
So you decide on the basis of what
will be more pleasing to Allah, not what
you feel. Because what you feel is irrelevant.
And then
he
expands this from,
in how does what what is
what does it mean to be brave and
what does it mean
to have
resolve.
Right? And he shares these beautiful lines of
poetry ascribed to say about
6 qualities needed in the seeker of knowledge
for them to be successful.
Right?
And we'll look at those
next week. May Allah
make us
of those who gather the qualities of the
people of knowledge,
people who have of Allah, who are pleasing
to Allah, who are grateful to Allah, and
who are granted
closeness to him.
Thank you for listening to the RoHa, daily
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