Faraz Rabbani – The Rawha #031 Crawling to Paradise Gods Generosity Covering Faults Patience Seeking Knowledge
AI: Summary ©
The importance of seeking guidance and learning from hadiths in early mornings and late afternoons is emphasized. The "has" in Islam is used to describe actions based on reality and personal control over everything. renewing one's Dhabiism and avoiding disclosing one's sin is also emphasized. The importance of patient and faith in learning and staying firm in one's study is emphasized. The speaker provides guidance on how to contribute to the program and offers to continue providing daily guidance.
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 Zafar Nuchi's primer on the
etiquette of seeking knowledge,
and Imam Youssef Anabahani's beautiful collection of 40
sets of 40 prophetic hadith.
We're continuing to look at
the second
collection of 40 hadiths
by Sheikh Yousafan Nabihani in his work
on 40 sets of 40 hadiths of the
Prophet Sallallahu Alaihi Wasallam.
And this collection is on hadiths in praise
of Allah Subhanahu Wa Ta'ala. So hadith number
18,
So the Messenger of Allah sallallahu alaihi wa
sallam said, truly
I know the last of the people
of *
to leave it
and the last of the people of paradise
to enter paradise.
So it'll be a a man, it'll be
a person who comes out from the fire,
crawling on his knees.
And Allah most high will say to him,
say to this person,
go forth and enter paradise.
So when he comes to paradise,
he will
it'll come to his imagination.
He will come to imagine
that it is full.
So he'll come back and say, oh Lord,
I found it full.
So Allah most high will say to him
go
and enter paradise.
He said go and enter paradise says Allah
Subhanahu Wa Ta'ala for you shall have
for you have the like of this world,
right, the
like of
this world and 10 times the like of
it.
So the servant will say, are you making
fun of me, and you're the king?
Ra'ubul Bukhari was Muslim.
Right? So the servant,
right,
the last of the people of hellfire to
leave,
this is their reward.
The prophet
said, I know the last of the people
of paradise
of the fire to leave the fire.
And the last of the people of paradise
to enter paradise because
the as the prophet
said
that whoever has even an atom's weight weight
worth of faith in their heart
shall enter paradise.
So they'll so those who died
upon faith, right, those who died upon faith
and
yet
their ill deeds
predominated.
They may be susceptible
to punishment in the fire
and that punishment
is intense to the extent of their wrongdoing
unless Allah
wills to
overlook
and everyone
will be granted exactly what is their due.
And your Lord in no way
wrongs his servants.
So such a person will come out from
the fire
with all the the punishments of the fire
that we know about
that
when one burns and the skin burns,
the skin keeps getting renewed.
Because after a little bit of burning,
the skin loses its sensation.
But the skin keeps getting renewed
so it can
remain experiencing
the pain of punishment.
Right?
Due to what
you used to do, Allah tells
us.
So this person goes forth and Allah says,
go and enter paradise.
But it he it'll look to him as
if it's full.
So he goes back and says, oh, lord,
I found it full.
Also,
by that time, the servant has recognized
that they got what they deserved.
They got
what they deserved.
But then Allah Subhanahu Wa Ta'ala says, this
is for the last person to enter paradise.
And that you have the 10 times,
you have the like of this world and
10 times
thereof.
So the servant
amazed at the generosity
and mercy of Allah Subhanahu Wa Ta'ala.
And there's a last of the people of
faith
to enter paradise
who would have sinned and erred and done
wrong.
Are you mocking me when you are the
when you are the king, oh Allah? This
hadith is related
by both Bukhari and Muslim.
In this hadith, of course, is a reminder,
firstly of
the reality that
the a prophet
is one who informs from the unseen
and the nature of prophetic knowledge
is absolutely distinct
to the knowledge
that we have. It is
gifted
knowledge
of
ultimate
realities
granted
by Allah
but
and we only know about the unseen
through what Allah Subhanahu Wa Ta'ala discloses
to us through the Messenger of Allah Subhanahu
Wa Ta'ala.
Right?
And this is why this quality of believing
in the unseen
is a key quality
of the people of faith.
Right? It's Surat Al Baqarah
when Allah
mentions that it is guidance for the people
of piety.
What is their first characteristic?
Those who believe in the unseen.
Now you'd say why doesn't it say
those who believe in Allah?
But
news from the unseen.
Of course, a tale entails
humility,
and we see the vastness of divine mercy
in this hadith so much so that this
person is amazed. Are you mocking me, oh
lord?
Hadith number
19
The Messenger of Allah said
Allah's
hand
is full.
It is not
diminished
by spending,
generous by night and by day,
ever giving by night and by day.
The prophet continued, have you not seen
how much he what he has expended
since he created the heavens and the earth?
Says this has not diminished what's in his
grasp.
And his throne
was upon
water, meaning before creation
of
physical
matters,
physical things.
And in his grasp
are the scales,
which comes down
and goes up.
Right? It is weighted
by the good deeds
and things fall off
that scale
or he
abases and he raises. It could be going
back to the scale that the scale itself,
things come down upon it and things rise
up in it or
it can go back to Allah Subhanahu Wa
Ta'ala as the commentators mentioned. He,
Allah subhanahu
wa ta'ala he
brings some people down
and raises some people up.
This hadith is related by Bukhari and Muslim.
And of
course,
we
do not affirm any similitude between Allah Subhanahu
Wa Ta'ala and his creation
and we and
Allah Subhanahu Wa Ta'ala has exalted beyond any
limb because a limb
by is
a part
of a whole
and anything that's made up of parts
is
originated
and dependent.
And
if
and a limb itself
takes space
and anything that's takes space is created because
space is created.
So we affirm what Allah
affirms
while negating
what he negates, which is absolute similitude. It's
not just general similitude, it is absolute similitude.
There is absolutely nothing like unto him,
which is why Allah subhanahu wa ta'ala didn't
say.
Nothing is like him.
There's
the kaf,
there's a negation,
and then there's 2
modes
of
negating similitude. The Kaf
of similitude
and the methyl of similitude.
And
there's 6 different mainstream interpretations of this according
as mentioned by Imam Sawi and others in
their commentaries
in.
But the main
the main commentary is that it is for
emphasis. This is what Imam Taftazani
mentioned as well. It's
to make it to take it from being
a general statement to make it an absolute,
unequivocal,
decisive statement
that his hands are full, meaning that he
has absolute
control over all things.
And from his having complete control over all
things,
his creating
and his giving
does not in any way diminish
him or what he has in any way
whatsoever.
And the example used by the prophet is
lit takrib.
It's to bring that closer. Just imagine
all that he has created so far
and all that has been expended
in its
creating. And that does not
and he has created much that you have
no idea about.
And this did does did not diminish Allah.
His throne was upon the water. Right? This
is the throne of Allah subhanahu wa'ala's dominion.
The throne is the most encompassing physical creation
far greater than all
the the material
and spiritual worlds combined.
And his grasp
is are the scales. He judges over his
creation
because he chose to judge over them, not
because he had to and he chooses
to abase and he chooses to raise. May
Allah grant
us that consciousness. We'll look at one more
hadith which is hadith number 20.
So Allah Subhanahu Wa
Salam
mentions that Allah Most High
will come close to the believer.
Dunu.
Right?
And it's not the closeness of physical distance.
It's a.
It's a closeness
absolutely distinct from anything.
And Allah Subhanahu Wa Ta'ala
will envelope
and cover his servant
not himself physically
but with a
covering
from him, with an enveloping and covering from
him.
So it's description here is
from Allah Subha Ta'ala not of Allah's,
Right?
And Allah will ask the servant directly,
do you recognize such and such sin? Do
you recognize
such and such sin?
And the this believing servant will say, yes,
oh lord,
until Allah makes them admit
to their sins.
And this and this
believer sees that they they are ruined.
Then Allah Subhanahu Wa Ta'ala says
Allah Subhanahu Wa Ta'ala says I concealed it
for you in this life
and I will forgive it for you
on this day.
And then
the servant will be granted their book of
good deeds.
So of course this is
a reminder as well of 3 things. The
first is that
one should
frequently
renew one's repentance to Allah
Right? Because
because the one who repents from sin is
like the one who never sinned.
Allah Wipes away ill deeds
And from that repentance
is follow any bad
with good
so that it may wipe it out.
That's
the first reminder.
The the second
is
to hold
the meeting of Allah Subhanahu Wa Ta'ala
in awe,
to hold the meeting of Allah Subhanahu Wa
Ta'ala in awe,
Particularly
from what?
The sins.
The things that are odious to Allah Subhanahu
Wa Ta'ala both outward and inward.
The third
is the importance
of
keeping one's sin one's shortcomings
private
of not talking about
one's sins.
Not because one is being hypocritical and say,
well, just sin privately
and be publicly good,
but rather they say,
Right? From considering grave one's sin, one's shortcoming
is not to disclose it. So let's say
someone is has a bad habit. They struggle
with something,
but Allah Subhanahu Wa Ta'ala has concealed it.
So struggle with it, but don't talk about
it publicly.
And
the prophet Sallallahu Wa Ta'ala said,
My entire community
is
granted well-being.
Except
those who disclose themselves.
And who are those who disclose themselves?
Those who go to sleep
having sinned
under the covering of Allah
under the sator of Allah,
and they wake up and they
rend
that covering.
And this has always been a problem.
People think that
there's
nothing new under the sun.
It's all the same thing.
Yeah.
This
this world
is based on recycling. Right?
It's the same thing. I met
one of the learned and wise people of
this Ummah, Sheikha Umsahal.
And
she said,
Sidi Faraz,
it's all the same.
You read the stories of the prophets.
It's all the same.
The righteous are the same.
And if someone from the people of Musa
came in came this time,
they'd feel comfortable with the righteous of our
times.
They may have to change their dress a
little bit,
but
they'd they'd
feel normal.
And
the oppressors and the evil people are the
same.
They want the same things. They do the
same things.
And in the middle, there's confused people. They've
always been.
Some go this way, some go that way,
and some are in the middle. It's always
the same.
And
but part of
and before peep people had huge physical social
networks.
Everyone
minded everyone else's business, and they gossiped and
talked and because they're always around people.
But now it's very easy to disclose
sins even when you're on your own because
people talk about them.
Right? And this is something that
one should be wary about.
Right? Even if one struggles with whatever one
struggle, whether it's something sinful,
blame worthy,
inappropriate,
religiously disliked,
don't disclose it.
Don't mention
you you went somewhere you shouldn't have gone.
Don't disclose it. You're doing things you shouldn't
have done. Don't post pictures about it.
Regret it.
Be committed
to working on changing it,
but don't disclose it.
And one should be very wary because
one of them, it's an this is mercy
from Allah Subha'ala that he concealed it
and you feel regret and remorse,
you have an easier reckoning for it.
And then to complete.
As
for
those who rejected
belief and the hypocrites,
they will be called out
before in your in front of all creation.
These and this is quoting the Quran then
the prophet quoted the Quran,
These are the ones
who
lied
against their Lord.
Indeed,
God's curse be upon the wrongdoers.
This is related by both Bukhari and Muslim.
So these are the Hadiths. They're always a
reminder
of holding Allah Subhanahu Wa Ta'ala in awe
and
recognizing
with that the tremendousness
of divine mercy.
So that's what we wanted to look at
today.
We are also continuing to look
at the
the work of
Imam Zernooji
on
Talim al Mutalim,
on on the adab and way
of seeking knowledge.
And where did we stop in there?
Sorry?
So in the chapter after intention,
the author
emphasized being careful on how to choose
what one studies and whom one studies with
and the importance of consultation
in
one study.
And
and he emphasized after that the urgency of
patience,
right, the urgency
of patience.
So
he says so Imam Zarrnouji says, and Imam
Zarrnouji
is the direct student of
Imam Burhanuddin
Al Marghinani,
the author of the great work in Hanafiq
Al Hidayah.
He says
It is said that bravery
is a moment's
patience.
Bravery
or courage
is
a moment's
patience and
refers to a moment
or can refer to an hour, but here
it's
a moment in time. So he says,
that it is
incumbent upon a seeker of knowledge
to remain firm.
Yathbut.
They say.
Whoever remains firm bears fruit.
And remain patient with a teacher
and with one book not to go from
subject to subject. You start studying aqidah with
someone and you never finish it and move
to another thing and not finish it and
then start this course and don't finish it
and begin this program of Arabic study and
move on to another.
Right? Such people, nothing comes of them.
So so that one doesn't leave it cut
off.
And to remain
firm on on a subject that they're focusing
on,
right, based on the counsel of their teacher,
and not busy themselves with other subjects until
they
master
until they master the first.
And to remain firm
in one land.
So that one does not travel to another
land without
necessity.
With part of gratitude is to recognize blessings.
So if you have access to teachers where
you are, begin with them
and gain what you can with them as
best you can
and then you go elsewhere.
Because all these matters otherwise
would cause
one's affair to become disparate.
Right? Cause one to lose focus.
And it busies the heart.
And it wastes time.
And it
dis distresses the teacher because they made a
commitment to you.
And it is incumbent
to remain patient
with respect to what
their lower self and their caprice wants.
Says truly caprice
is
abasement
in itself.
And the impulse of caprice
impels one
to a basement.
That the impulse or the inclination
to follow one's caprice. I feel like or
I don't feel like
doesn't matter.
Right?
It's not about feelings.
Right? As, you know, they say the adab
of slavehood
is like working
in
in any service industry because you're a servant
of Allah. There are 2 principles in the
service industry.
1 is your attitude is don't ask me
I just work here.
And the second is you serve with a
smile.
And one is patient
with tribulations
and
with trials and tribulations.
And a lot of it doesn't matter.
The attitude, you know, when one of the
great scholars
of our times
was
captured by God knows whom as he was
leaving his lesson in Baghdad
a few years ago, Sheikh Qasim Ata'i.
They don't know if he's killed or he's
imprisoned or what happened with him.
The day that the Americans invaded Baghdad,
the second
invasion of
Iraq, at Fajr time, he was in his
masjid teaching his lesson.
Why?
Because
you you do what you have to do.
It is said that
the treasure chests of divine gifts
are on the bridges,
are attained through the bridges.
Is a bridge.
Right?
The the the treasures
of,
which is plural of
of the the the treasures of divine graces
are found,
are attained through the bridges
of trials.
And then
he says, and then we'll read these we'll
read and explain
these lines
on Monday
that it is said and I said, I
heard
some lines of poetry
and it is said that these lines were
from say Nalibin Abi Talib and he distances
himself from that. Most of the poetry ascribed
to say Nalibin Abi Talib is not established
through transmission.
Sometimes it was wisdom it was things that
say, N Ali said that someone turned into
into rhyme,
But even there's many there's a number of
different versions of the,
but
there's no real
sound
ascription
to that
that he said it is said that he
said,
So he says, truly you will not attain
knowledge. And this is a negation. Six things
are required. Don't do them. You won't gain
knowledge.
And
and this is tried, tested, and true.
Truly, you will not attain knowledge except
by 6 things.
So I will inform you regarding all of
them with clarity,
Intelligence,
avidness,
steadfast patience,
provision,
the guidance of a teacher,
and
a long time.
Right?
And each of these requires a little bit
of explanation. We'll look at that and how
one chooses one's companions
on the path
of seeking knowledge.
Thank you for listening to the
daily guidance for seekers with Sheikh Haraz Rabbani.
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