Faraz Rabbani – The Rawha #036 Failing to Ask Realities on the Day of Judgement Pleasing People vs. Allah Opening of
AI: Summary ©
The speaker discusses the importance of praise in Islam, rather than just value, and how it is used to inflate one's opinion. They emphasize the neediness of the creator to ask for people who don't need to ask for their needs and express their desire to marry and pursue a career. The importance of forgiveness and avoiding exaggeration is also emphasized. The church is responsible for its success and its manifest proof of his will, and it is not the church, but the church is the manifest proof of his will.
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.
Hadith.
Alhamdulillah we're continuing to look at
40 Hadiths
in praise of Allah Subhanahu Wa Ta'ala
by
the great
20th century scholarship
Yusuf Nabehani
And
it's worthy of reflecting on each of these
hadiths, of course, and how they highlight
the praises of Allah, mighty and majestic.
So we stopped at hadith number
33.
Alright. So we read hadith 32
and we are at hadith number 33.
So in this hadith Abu Hurray
who relates that the Messenger of Allah Sallallahu
Alaihi Wasallam said, Whoever does not ask Allah,
Allah is displeased with.
And they say this is could be looked
at at 2 levels.
Right? There's the displeasure,
radab,
of disappointment.
Right?
Like if you tell someone I'm upset with
you. Right?
Sometimes it means like I'm really upset with
you. Like you're in trouble. Right? Although upset,
Annie, I'm disappointed with you.
Right?
You know, like I'm upset that you didn't
bring
the 2 flavors of ice cream, but you
you brought 1. It's like, okay. But I'm
upset. You mean I'm disappointed.
Right? So there's one aspect of not asking
because the general ruling of Dua is recommended.
So there's the ghadab
in the metaphorical sense. Right?
Of not actual ghadab, but in a sense
of disappointment.
Right?
Because Allah wants good for his servants.
Right?
And all the guidance of the deen is
Rahma.
Right?
And all the things that distance from Rahma
are disappointing
to our lord, mighty and majestic. Right?
So that's one sense of it
because Dua is not obligatory.
The other
meaning of who whoever does not ask Allah,
Allah is upset with
this has to do the asking of neediness
to Allah
The asking
of neediness
to Allah subhanahu wa ta'ala.
And that's very dangerous.
And where you proceed
in your life and in your choices
without
feeling that you are in need of Allah.
And as Allah rebukes 1 person, one of
the things you see him
having no sense of need
of Allah.
Right?
Because that is delusion
and denial.
Delusion
that you're imagining
that which is untrue. Your reality is you
are in intrinsically needy.
You're needy for your existence.
You're needy for remaining in existence.
Everything
that by which you survive
and thrive
both in dunya and in deen, you are
in need to in in Allah
for that.
As a messenger says, oh Allah, I do
not possess for myself
any benefit
nor any harm nor even life
nor even resurrection.
K?
So it is all from Allah.
So the actual upset is who does whoever
doesn't ask, meaning whoever does not feel the
need
to ask Allah, whoever does not feel the
need to rely upon Allah,
this is displeasing to Allah.
Right?
It is sinful.
Right? It is sinful.
It has theological implications too.
Imam Abu Taha, he says in his creed,
k?
Whoever
deems themselves
free of need of Allah,
even for the blinking of an eye, has
committed disbelief.
Of course, it is only actual disbelief if
you if you say
I am I am independent and in no
need of Allah directly or indirectly in any
way.
Right? But it is only befitting a disbeliever
because your
reality
What is your essential reality? Allah Subhanahu Wa
Ta'ala tells. Oh people you're the ones in
absolute need of Allah. So if you're in
need, what do you have to do? You
have to ask.
Right? The asking with one state.
If you ask, ask Allah. If you rely,
rely upon Allah as we saw in the
Hadith just before
this.
Right? So those are the two levels of
divine displeasure
in not asking.
Because Allah
does not seek
harm for his servants.
All that the servant does
to harm themselves
is displeasing to Allah.
So at that level and from that is
failing
to ask.
There's a beautiful summary of the adab of
dua
by.
And it's amazing.
And it's perplexing too, perplexing in a particular
way,
which is he says
to read the whole hikmash, it has 4
parts.
Your asking
from him is an accusation of him.
Right? And we talked about that briefly.
Your asking of him is an accusation of
him.
Right that we don't ask with the sense
that
O Allah you better get my wife here.
It's
as if O Allah get me a job
like as if you're reminding Allah
or you're demanding on Allah.
He doesn't need a reminder and you have
no right to demand.
So
he says
your asking
from him is an accusation of him, meaning
that kind of asking.
Right?
But then he says,
and you're seeking and you're asking him, you're
seeking
him
is because of your absence from him.
So when you decide to seek Allah Subhanahu
Wa Ta'ala, it's not some big deal.
I am now decided I am going to
travel the path to Allah.
You
know? It's not, you know, it's like it's
not some heroic narrative. I am going to
climb the mountain. It is you're going to
you've decided to leave delusion.
K?
So your seeking him
is only because of your absence from him.
Reality is he is with you. Your absence
is, you know, like,
be humble. I feel a sense of shortcoming.
It's I am just
being as I should be.
Then he says,
you're seeking
of other than him is because of your
lack of of
shyness before him.
Because you had shyness with Allah,
you would seek no other.
And you're seeking from other than him is
because of your distance
from Allah.
Right?
Right? So
and all of these are displeasing to Allah.
You're failing to ask
with adab is displeasing to Allah.
One aspect that displeasing is you're failing to
ask Allah
with neediness and slavehood
as opposed to demand.
My shopping list. O Allah, I ask you
for 1, 2, 3, 4. If you don't
give it to me,
I'm upset.
That's displeasing to Allah. Similarly,
you're asking Allah for closeness
in the sense of I'm a hero. Oh
Allah, I am now seeking you.
No?
Seek Him
humbly.
Number 3.
You're failing to ask because of
you're seeking other than Allah.
So you think your networking will get you
ahead. Your planning, your strategy,
your
scheming,
your your
know how will get you something
is only because
of your lack of Haya before Allah. You
don't know that only he,
in his grasp,
are all matters.
And you're seeking other than him. Right? You
have a list of things you're seeking in
life. I want
to marry
and, yeah, even it's like I want to
marry Zubaydah. If not, Lubna. If not, Selma.
If not, so so. That's goal number 1.
Goal number 2, I need a career, either
this or this or this. Number 3, I
need this this this. Number 4, I need
this and yeah and
I also want Allah Subhanahu Wa Ta'ala.
This is all because of how distant you
are from Allah and each of these 4
types of not seeking are displeasing to Allah
Subhanahu Wa Ta'ala.
And this is a little of the the
meaning of whoever doesn't ask Allah, either asking
without slave hood or asking
out of self consequence
or asking
or failing to ask
because
you're seeking other than Him or failing to
ask Allah because
you're seeking from other than Him. All of
these
are displeasing to Allah and they could be
subject of the divine wrath if one is
not careful.
The next hadith,
Allah
Subhanahu Wa Ta'ala
said the Messenger will
resurrect people,
will resurrect
His servants on the day of resurrect,
will gather
his servants on the day of resurrection,
naked,
naked,
right,
Separate.
Right?
Each
coming forth on their.
And what what what will be up with
them?
Why are they that way? He says,
He said because there will be nothing with
them.
All
our comforts and attachments, the things that give
us a sense of security,
all of them will be gone, even our
clothes.
And
of course, here, before we continue,
said the Aisha asked at this point, but
would people be ashamed?
He
said they'll have enough to worry about.
They'll
have enough to worry about.
Then Allah will call them with a voice
that those distant will hear as
those who are close will hear.
So there's a closeness and distance amongst those
people resurrected.
May Allah make us of the people of
closeness when we hear this call.
I am
the
the reckoner,
the reckoner, the one all is owed to.
I'm the one
all is owed to and who has complete.
So the is the one whom all is
owed to, whom all are indebted to,
and the one who has complete control over
everything. Right? Because the one you're indebted to
has control over you.
Okay? So the one
the one who has complete
sway and control over others. That's the daiya.
I am the king.
Not one of the people of *
may enter the fire.
None
of the people of the fire may enter
the fire
as long as
they have a right
owed by the people of paradise.
And
until it is reckoned for them. So even
the people of * will get their just
due
full fully.
Nor can any of the people
of paradise enter paradise until
any right that they owe any of the
people of *
take that right from both sides. So the
people of *, if they're owed rights, they'll
be granted their rights in full. And the
people
of paradise, likewise. Until
I grant those rights to them.
Even the slap.
So then they ask,
How when we come?
Naked and alone.
How can you give anyone anything when you're
when you're
naked and alone
also bereft of anything? You don't have anything
with you. Now how can you repay any
rights?
So Allah Sallallahu Alaihi said,
good deeds and bad deeds.
Meaning,
you take the you give away your good
deeds to repay the rights of others.
And when you don't have any good deeds,
you take the bad deeds of others
until all rights
are given in full.
Right?
And there's more than one explanation
of what is,
what some of the words here mean.
The 3rd Hadith we're looking at, Hadith number
35,
relates
The Prophet SAW Alaihi Wasallam The Prophet SAW
Alaihi Wasallam said, if you wish I can
inform
you of what will be the first thing
that Allah
mighty
and majestic
will say to the believers on the day
of resurrection.
And if you wish, I'll I can tell
you what's the first thing the believers will
say to Allah.
And this is one of the ways of
the prophet
teaching that he deployed
frequently which is a tashweek.
So should I not tell you about this?
Do tell us.
He captured their attention.
Did
you love
or did you long
to meet me?
Did you long to meet me?
So they'll say, indeed, oh
lord.
And he'll ask why.
Said, we are hopeful of
your overlooking
and your forgiveness.
Said, it has been made and has been
granted to you.
You have
my overlooking and my forgiveness.
Right? And this of course the prophet said
Whoever
Whoever loves to meet Allah, Allah loves to
meet them or whoever longs to meet Allah,
Allah longs to meet them
Hadith number 36
that a desert Arab
came to the Prophet
Who will judge between people on the day
of resurrection?
The desert Arabs had these funny questions. They're
really practical. And one of the one of
the praiseworthy qualities of the desert Arabs, and
they said this is a good,
yeah, this is part of their clear thinking,
that they didn't make assumptions.
They didn't make assumptions.
It's kinda seems kinda obvious. Who would who
would judge? But why make an assumption?
So they would ask these questions,
but they're the only mass, if you look
at the question with Desiram, they're obvious questions.
They're obvious questions. And it's part of a
fitra salima, of a sound fitra.
Right? Not to make too many assumptions. That's
why the the Sahaba, it's related. They used
to look forward for when the desert Arabs
would come to Medina
because they do strange things from which they'd
learn,
and they'd say strange things from which people
would learn.
Right?
Like, I remember there's this brother who came
to Amman,
and
he was 18.
And he went he went to study Arabic,
and his mother told him that in the
neighborhood you're staying, there's a very respected sheikh,
this sheikh no Keller.
Make sure you're very polite with him. So
he didn't know who sheikh no was. Said
my mom said, be polite to him. So
after every prayer, he used to go to
the imam of the masjid, who wasn't a
scholar,
good man, but not not a she go,
sheikh,
I hope you're well. Have a great day.
In English. And the sheikh of the imam
every
day. It's probably related to you, by the
way.
Yeah.
So,
and we used to love hanging around the
brother, especially when he came near Sheikh Noor,
because he asked wacky questions.
Once he asked, Sheikh, if Allah is all
that,
why did he create us?
Okay? And,
yeah, Shagu took it as a serious question,
and he gave this beautiful long explanation. It
was on a walk.
K?
And most people wouldn't ask a question that
bluntly. Right? But sometimes we need the,
you know, the the
the strange voices
to express what others wouldn't express.
Right? So who will judge between creation on
the day of resurrection?
Oh Messenger
of
Allah.
So the prophet said Allah mighty and majestic.
And you see one of the adab of
the prophet he didn't rebuke people who asked
bad questions.
It's not easy to do.
K. And Allah most
high.
Said we will be will be saved by
the Lord of the Kaaba.
So the prophet asked him, and how is
that,
oh Bedouin?
And oh, Aarabi, oh Desert Arab.
He said, because the noble,
when they're able,
overlook.
The noble,
when they're able,
overlook.
And this relates to my but it's really
cool.
Then who will because, you know, he heard
all these people wondering about the day of
resurrection. This will happen. I said, okay. Who
will judge?
And why? Because people
are limited in their mercy. This is Allah.
And he's if he if we, you know,
if
creation who are
who are generous, kareem, which is noble or
honorable.
Noble,
honorable, generous. Karam has these three meanings, nobility,
honor,
and generosity.
If
amongst us, someone who's noble would overlook when
they're able to.
So
so he said,
we will be saved
by by the lord of the Kaaba. Right?
It's related by Ibn Abbas that the messenger
of Allah sallallahu alaihi wa sallam
said, whoever
would be pleased to be
the strongest of people,
let them
place their trust upon Allah. This is related
by Ibn Abid Dunya in.
Why? Because Allah Subhanahu Wa Ta'ala says
Whoever places their trust upon Allah, He is
their sufficiency.
Right? So this is this is a beautiful
hadith.
She said, whoever
Saida Aisha said, whoever
pleases people
by angering Allah,
Allah will leave them to those people.
And on their judgment they won't have anything
to give you.
And whoever displeases people
through the pleasure of Allah, Allah will grant
them sufficiency
with respect to
the troubles of people.
But this is not to act with disregard
for people.
Right? That's not what is meant here. Whoever
pleases people
in something displeasing to Allah. Right?
That Allah will leave them to
people. But whoever
displeases people, meaning
in pleasing Allah, so that one sought to
please Allah, but there is no way of
seeking the pleasure of Allah in a manner
considerate with people.
Right?
So everyone's going to do something haram.
And you see, okay, is there a discreet
way one could step away? No. But one
still steps away. 1 doesn't one doesn't deliberately
do something to displease them. But in doing
the right thing some people will be upset,
one still does the right thing.
So if one looks at decision making tree,
once try
the asl in the sunnah, the basis in
the sunnah is what is called Mudhara,
which is
upholding
what is true and pleasing to Allah in
a manner that
is considerate of people and circumstances.
Upholding
what is right
in a manner that is
considered of circumstances.
If that is possible that is the Sunnah.
But
if doing what is right is not possible
without
displeasing people
then
one
would give precedence to what is right over
the mere consideration of people. Unless the harm
of of course there's
secondary consideration sometimes
the harm
could be great.
Right? And that's that's a separate issue. Right?
Hadith number 39.
He began with praise of Allah, then with
sending of blessings upon the prophet And
then I prayed for myself.
And the prophet noticed,
And the prophet said ask and you'll be
granted.
Ask and you'll be granted.
So there's
one aspect of that is the prophet is
praising
the way that he made dua.
One aspect of it is that he preceded
his dua with prayer, and you see that
in the sunnah of the prophet
that if something big happened to the prophet
he would turn to Allah in prayer and
then he would make dua.
That's one meaning.
The second the prophet is praising him
for beginning his dua with praise praising Allah
beginning with Alhamd
then salah and the prophet
and then asking one's need. That's
That's a good the good beginning
in Dua.
We also see in this lesson
that
there's a
that
there's some things that are considered minding another's
business and and some things are not considered
minding another's business, but recognizing their good.
So the prophet
praised him for this indirectly for this matter.
If you
notice something good and it served as a
positive encouragement.
What is disliked in the sunnah is to
exaggerate
praise of someone in a manner that would
inflate their that could inflate their ego.
And they say of the caution in praise
is that you don't praise people, you praise
a praiseworthy action in a manner that gives
positive reinforcement
to that action or that good habit.
Right?
Right?
Because that is safer. Because you're encouraging them,
keep at it.
Right?
As opposed to praising the person,
If you praise that good action, they say,
okay. Let me continue with that. You praise
the person, I am so good.
That's the beginning
of
danger.
And another meaning, of course, here is at
that moment, the prophet
may have been inspired that this is a
particularly blessed moment of asking.
Some of the Alaba pointed out that here
it could also be that one of the
causes for the acceptance of Dua is being
in good company.
And we know that, you know, the gathering
of the virtuous and the righteous, etcetera, is
a cause for the answering of one's Dua.
Right?
You know, so they
say
that is to make the most of blessed
gatherings. What more blessed gathering could could you
be in than a gathering which there's a
Messenger
and a Ubakir and Umar?
That's another,
you know, potential
reason why he said this, and this is
related by,
Imam Atirmidhi,
and he deemed it to be rigorously authentic.
The final hadith in the 40 hadith in
praise of Allah Subhanahu Wa Ta'ala Subhanahu Wa
Ta'ala.
So its related in this hadith,
that
Allah most high the messenger of Allah reported
to have said that Allah most high when
Allah most high created his creation, that he
created them in darkness.
And then he
placed up then he cast upon them from
his light. But this is not
the divine light itself, the divine light is
eternal. This is from the light that he
has created.
So whomever that light
fell upon
was guided,
and whomever the light did not fall upon
was misguided.
And it's reported that the prophet said, that's
why I say
that
the pen has dried on the upon in
accordance with the knowledge of Allah.
But the key to that in terms of
moral responsibility is that what Allah decreed,
right, what is the divine decree is what
Allah specified with his eternal will
in accordance with his knowledge
beyond time.
Right? There's no time whatsoever. Not there's not
before creation or there's no point of time.
Eternally.
Allah's will specified
that which would be
with some of what
could be for it in accordance with his
knowledge
eternally
and knowledge,
Allah's knowledge is not like our knowledge, our
knowledge is acquired.
There's the known,
then the knowing, and then we know.
The known, then the knowing, then we know.
As for the knowledge of Allah,
it is not acquired.
Allah
knows eternally before
the creative things that are knowable.
Allah knows all the necessary eternally,
all the possible
eternally,
both
the possible things
that will be
and those all the possible things that will
never be
and all that is absurd
without
beyond time.
So Allah's knowledge comes before
the knowable.
There's no act of knowing
with respect to Allah.
So Allah willed in accordance with what he
knew
eternally.
So those
Whoever is guided was only guided for themselves.
They chose
guidance.
Allah subhanahu wa ta'ala tells and whoever is
misguided is only misguided against themselves. They chose
it, and Allah knew those choices.
How that works? That's the
secret of destiny and creation.
But affirming this reality that Allah had has
destined everything eternally
does not in any way negate the reality
that we have choice,
and
Allah
destined,
decreed
and destined
in accordance with the choices He knew
eternally that we would make.
And Allah's
is the manifest
proof
He is not asked about what he does
but they will be asked.
Why? Because we're responsible.
So we affirm
this in no way shakes that reality. So
we
extended today
to complete
the second of the collections on 40 Hadith
in
praise
of Allah Subhanahu Wa Ta'ala.
The collection that we'll be starting for Monday
is a third set of 40 Hadith
which is 40 hadith in the virtues of
the noble Quran and in the virtues of
its recitation. We ask Allah Subha'aHu Wa Ta'ala
to be of those
who,
are of the the people of Quran, who
are the people of Allah and his most
chosen as we shall see in the upcoming
hadiths. We'll stop there.
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