Faraz Rabbani – The Rawha #043 Repetition for Deliberation Sacred Gathering Around the Quran Striving In For & By Allah
AI: Summary ©
The importance of the sun being a source of guidance and the use of "has been" to describe actions of the Prophet is emphasized in the practice of Islam. Reciting the Sun Basin for the purpose of reflection and impact is also emphasized. Consistent and high resolve is crucial for achieving personal and family satisfaction, as it is necessary to strive and stick to it. The importance of attending events for monthly donations is emphasized, and the importance of attending events for monthly donations is emphasized. The importance of seeking knowledge and attaining knowledge of the deen is emphasized, and the importance of gaining strength with the book with strength meaning with resolving is emphasized.
AI: Summary ©
You're listening to the Roha, daily guidance for
seekers with Sheikh Farazrabani,
who will be covering Imam Yusuf and Abiheni's
beautiful collection of 40 sets of 40 hadith
of the prophet, peace and blessings be upon
him, as well as Imam Zarnouji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
We are continuing to look
at 40 Hadiths
in
mention
of the great virtues of the Quran and
in the virtues of
its recitation.
And
this is by the great
scholar,
the great defender of
mainstream
Islam,
Sheikh Youssef al Nabhani,
who saw in the early part of the
20th century one of the great
dangers
that
modern
reinterpretive
understandings
of Islam
were
threatening the well-being of the Ummah with
was to disconnect them
from
deep intense love
of the Prophet Sallallahu Alaihi Wasallam.
Whether that that was literalist tendencies
that would diminish
the rank explicitly,
the rank and spiritual
uniqueness of the prophet
and frame
him
as being
a mere messenger.
A mere messenger meaning a mere bearer of
a message.
So his message matters,
but he is just the person who conveyed
it. So you respect him for that, etcetera,
but not seeing that
the messenger
is inseparable from the
message
and and others who would diminish
not only his rank
and honor, but also would diminish,
along with that,
the
role of the sunnah the role of the
sunnah as a
lasting source of guidance. So Sheikh Yusuf al
Nabhani
wrote numerous
works
particularly
on this aspect of the rank of the
prophet
on his love, on his uniqueness, on his
miracles,
and many very useful works also on
the guidance of the prophet amongst them,
this collection
of
40 hadith. So we reached hadith number 21.
And
in over the last couple of months,
it's a great blessing from Allah Subhanahu Wa
Ta'ala that we have covered a 100 hadiths
of the prophet. Could we finish the first
collection?
Just 40 hadiths
in
which are 40
hadith,
and then we covered the second collection, which
is 40 hadiths
in praise of Allah Subhanahu Wa Ta'ala. And
now
we're in the 3rd collection,
which is 40 Hadiths in the virtues of
the Quran
and
of of its recitation.
And
we last class, we reached hadith number 20.
Of course we've done slightly more than that
because
when we looked at the the hadith
Qudsi
there's a number of extra hadiths appended at
the end but formally
we are now at hadith number 101 of
the collection which is a great blessing from
Allah Subha'ala. For those of you who are
online,
the daily Roha is podcast,
on the Seekers Hub site. If you go
to Seekers Hub audio under podcasts,
this is one of,
several podcasts we have running at Seekers. Other
podcasts include a wonderful podcast by,
called The Content of Character,
where he explains
practical hadiths related to conduct and character from
a great,
African scholar,
Aleema Mesruhri.
And this was translated by,
our dear teacher,
Sheikh Hamza Yusuf.
And Sheikh explains it beautifully. And there's also
podcast by Sheikh Walid Mossad and others as
well. So we're at hadith number 21.
The Messenger of Allah Sallallahu Alaihi Wasallam on
the day of the opening of Makkah
on his camel
reciting Surat Al Fatiha
and he was going and he was going
back in his recitation meaning that he would
recite 1 or more verses and go back
and recite them again.
It's a
and you go back Right?
So,
and that's done
for
further deliberation,
right, for further deliberation.
So there's a few things here. Right? The
prophet
entered
Mecca
victorious, but he entered
as a servant of Allah.
So there's in that
he
he had instituted
alternating
the riding of the the mounts that the
Muslims had and he himself did that too.
So he would ride for a while and
his
you know, the person he was partnering with
on his mount would would alternate as well.
And
so the prophet was doing that, even the
final leg of the journey.
And they would also, of course, interestingly from
the rights of the animal is that if
you alternate on an animal so you don't
overload the animal, they'd also have some time
where you let the animal walk but without
riding the animal. That's one of the sunnahs,
right, that you don't overburden the animal, but
you don't also override the animal because the
animal has its rights as well.
And he was bent over as they entered
Mecca
in devotion
such that his forehead was almost touching
the
neck of the of his mount.
And he was busy in
dua and
and
recitation of Quran. And from what he was
reciting were the verses in Surat Al Fath
which were originally revealed about
the precursor
to the
opening.
It
came originally about
the treaty of Hudaybiyyah
because that was the opening that was the
precursor
of the manifest opening.
Right? It was a manifest opening
as a precursor
to the actual opening,
actual outward opening, which was
the opening of of Mecca itself.
And he was repeating it, and this was
something
that
repeating
for
deepening the meaning, deepening
the reflection,
deepening
the asking
is
a sunnah of the prophet Sallallahu Alaihi Wasallam
most obviously in dhikr
because you could say subhanAllah.
Alhamdulillah
Allahu Akbar. You've said it.
But you see in the sunnah of dhikr
that we repeat
the dhikr. Why?
So its meanings sink in
and we express
those meanings
towards Allah Subha Ta'ala more emphatically.
So dhikr is
the sunnah of dhikr is that it's repeated.
Sometimes
specifically
like the dhikr after the prayers, there's many
things the prophet
said to say a 100 times like Subhanallahi
wa bihamdihi Subhanallahi Al Azeem Astaghfirullah.
But also the same
sunnah of repetition
of acts of
devotion
applies to dua.
The prophet if he made dua, he would
repeat it.
The prophet
if he made dua, he would repeat
it at least, you know, 3 times.
And this is often neglected, and this is
one of the effective ways, of course, of
making oneself
focus on the meanings
because it's easy to make one's dua after
the prayer, for example,
just on the tongue.
What did you just say? You have to
think about it to remember the meanings.
So forcing oneself to repeat
it
helps
with that. Though, of course,
sincerity
in recitation
entails
to mean it before you say it.
Because Otherwise, you're not being sincere nor true.
If
Zubay said to Zubaydah, I love you, and
then he started thinking. He said,
you know what? I really do.
Then when he said it, he didn't mean
it. That was both insincere and untrue.
And Allah is forgiving and he's merciful,
but
it is superior to bring the meaning first.
So then it is not so that the
meaning comes to you the second or third
time you say it, but from the first
time, it is a deepening of the meaning.
So the sunnah of repetition
applies most obviously to dhikr,
but also applies to dua. It also applies
to the Quran.
Outside of the obligatory prayer,
particularly in congregation, because especially the imam, the
command is
whoever leads let them keep their prayer their
prayer
light. Outside of that it is I mean,
it is established in the sunnah that the
prophet would
repeat verses that he recited
for the purpose of reflection
and impact.
One example of that is that the prophet
was often seen at night
repeating certain verses again and again and again
amongst
them. The prophet was praying at night and
he recited
the verses
that
if you punish them, they are but your
servants.
And if you forgive them, truly you are.
You alone
are
the all forgiving and most merciful. And he
kept repeating that.
And he was crying so profusely
that his beard was
full
of tears
Sallallahu Alaihi Wasallam.
And there's many other hadiths
in description of the night worship of the
prophet mentioning
his frequent repetition of a particular
verse or set of verses.
And he was doing this
as he recited Surah Al Fath as well.
This is related by ma'am Bukhari
and Muslim.
This, of course, the the the benefit of
repeating acts of worship
just as it applies to dhikr, to dua,
to Quran, it applies to other matters as
well.
To,
you know, the the sunnah lays out a
minimum encouragement
of
worship.
The emphasized sunnas,
the non emphasized sunnas,
the recommended sunnas
related to the prayer and outside the prayer.
But then there's
a nafil,
the door of superrogatory prayers. And as I
say,
the door of nafil,
superrogatory worship is vast.
So even in the times where there are
specific sunnah prayers,
there's a minimum, but there's a maximum that
is specifically encouraged.
And then beyond that, there's no limit to
how much you could do. And that's one
of the things that people often neglect.
Let's say, for example, it's Saturday afternoon and
your family's out of town. You don't know
what to do. Go to the Masjid, sit
there in devotion,
and
repeating
a particular act of devotion
to deepen its impact upon you is an
important Sunnah of the Prophet SallAllahu Alaihi Wasallam,
applies to prayer as well even to you
know to any other action because something that's
done repeatedly
its impact becomes deeper.
So that's
part of what we would,
that we understand
from this hadith of the Prophet repeating Surat
Al Fath when he entered
Mecca
victorious
The second hadith
Say Abu Hurray
the paragon of the sunnah
relates that he heard the Messenger of Allah
say
no people gather
in a house
of the houses of Allah most high,
reciting the book of Allah
and studying it
together
except
that serenity
descends upon them
and the angels
envelop them.
Sorry. And mercy
descends upon them. Their mercy
envelops them and the angels surround them and
Allah mentions
them to those in his presence. This is
related by
Muslim.
So no people gather.
No people
gather.
And
in a house of the houses of Allah.
And houses of Allah here
can refer specifically
to
a mosque,
the houses of Allah, but also
a house of Allah is any house
where Allah is worshipped.
So it's any place of gathering,
any place, someone's house,
a center of learning,
a community space, a rented space,
we do not constrain the mercy of Allah
But it says,
no people gather.
And the word
is
a term that can can conveys
recognition.
Why?
Because omm are people who come together
with some shared purpose,
which is why in the modern usage,
omm
refers to a nation
because they have a common identity.
Right?
But
they
have a shared purpose. Why? Because why did
they gather? They gathered
for the sake of Allah
And the merits of gathering for the sake
of Allah are
numerous
are numerous. And this is one of the
qualities of blessed gatherings.
Right? No people
gather
in a house of the houses of Allah
to recite the book of Allah.
And here, two qualities I mentioned, to recite
the book of Allah and to study it
together.
But the ulema say this applies to any
coming together for the sake of Quran, whether
whether it is just the recitation
or it is to recite it together
or to and to study it together or
it is
for studying it because in studying it, it
will get recited as well.
And other hadith mentioned to remember Allah subhanahu
wa ta'ala
and Duwala
say and studying
the sciences of Islam
is from Tada'usul
Quran is from studying the Quran because the
meanings of any
science of Islam
are derivative of
the the sciences of the Quran.
It could be because whether it be or
hadith or or
whatever else it is you're studying, these are
all
studied in order to ultimately better understand and
live the guidance of the Quran.
But most specifically with the Quran and this
practically we need to ask ourselves that if
there's all this merit mentioned
for gathering for the sake of the Quran,
how do we practically bring this into our
own lives?
If you're married for example,
as husband and wife,
read the Quran to one another
and all these qualities will apply to you.
Your house will be considered
of the houses of Allah.
And all these merits would apply to it.
Consider
how can you make
some
of your family
gatherings or your social gathering
at home from
this
matter,
which is why
a long established tradition
across the Muslim world
that out of a modern
shortsightedness,
sort of the bludgeon approach to religion
you could call it the BARP,
bludgeon approach to
religious practice,
which is
that whatever you don't understand, get rid of.
Across the Ummah,
the learned encouraged people to gather
to to to do khatmul Quran, to complete
the Quran,
whether by gathering and each person taking
a juz of Quran, you know, one part
of the Quran and reading it,
or by
people
bringing
someone
adept at reciting Quran
and that person reciting the Quran and people
listening,
or they're
reciting the Quran.
Some people gathering and each reciting some verses
of the Quran
whether all the gathered or a number of
people.
This is
a long established practice and any way one
does it Imam Nawawi and others mention it.
Any way one does
this or it be or
according to
some of the schools of Islamic law certainly
the
and some others as mentioned by Imam Nawawi
It's understood from this.
They
recite the book of Allah reciting it together
in one voice.
And there's disagreement about that. The Hanafis generally
disliked it
because
of the possibility of, you know, generally,
some people can't recite properly. So they were
there's
so they they could,
misrecite the Quran also because of the duty
of the Quran is recited then listen to
it and be attentive. So the most, you
know, majority opinion in the Hanafi school is
one doesn't
do group recitation of the Quran though there
are some Hanafis
that said that the dislikedness
of doing so was that if it was
hurried
and it didn't give the adab with the
Quran,
and that is an opinion. Imam Sabibi mentions
it
in the chapter on the adab with the
Quran in his commentary on the of Yamal
Ghazali. So and many contemporary Hanafi scholars say
that in in when it relates to virtuous
deeds,
things that encourage
and facilitate people to connect with the Quran,
that's one area where it's not really
taking a dispensation from another school.
But this is part of fulfilling a higher
religious purpose. So there's leeway. But one should
be looking, how does one do this?
At the very least, if there is an
occasion of loss in your family
or an occasion of celebration,
get together, whether as family or as friends.
Or
for example, you yourself decide, okay, you're concerned
about what's going on in Aleppo. So say,
okay, let me organize
a recitation of the Quran
for for seeking protection for the people of
Aleppo or the people of of Mosul that's
getting
surrounded
for attack. And, you know,
and internally,
it's besotten by ISIS.
Or you're worried about anything else.
This is something
that many families had a habit.
Once a year, they would recite Quran for
those who passed away of their families and
then make dua for them.
And we know from the Quran itself, praying
for those who've come before us
is one of the qualities of the righteous.
And it's called upon in sunnah. How often
do we make dua for our deceased?
So the making these kinds of habits
within the family and you can choose. If
you have a large family, it's okay.
You you you you do it. You intend
your parents specifically, but you encourage other members
of the family to come together
that this is for all our deceased. And
when you make dua, make a list of
who are the those of the immediate family
that's passed away and those you mentioned by
name. And this is a way also, it
has a bev of dawah to Allah because
everyone cares about their family.
So they may not recite the Quran themselves
but this helps them get together.
And what's the consequence? Allah subhanahu wa ta'ala
said no people gather
in a house,
in any house of the houses of Allah.
Anywhere,
right? Except
that serenity
descends upon them.
Except that sekina
which
is serenity.
Sukun is stillness.
It's spiritual calm and contentment,
descends upon them.
And divine mercy envelops them,
and
the and the angels
envelop them,
and surround them.
And Allah mentions them to those in his
presence
with praise and honor
and declaration of reward
and good pleasure and drawing close.
Right? So this is and this is Sahih
Muslim
and elsewhere. So this tells us
a lot about
how we should
be gathering for the Quran. The prophet sallallahu
alaihi wa sallam did it himself.
He used to not only recite the Quran
to the companions
and they used to gather to listen to
it from him. He encouraged
the companions to gather to read the Quran
to one another and they used to do
that. We know many hadiths
of the companions who used to read to
other companions in the lifetime of the prophet
outside of prayer
amongst them saying, Ubayb, and Kab, and say,
and even
and many others.
That's just just the act of reading it.
And if, you know and you can do
it many ways. You could read it with
translation. You could read it with read from
a reliable
you know, something from a reliable tafsir. You
could gather to read the Quran and play
a brief lesson of someone
of the tafsir of that
or find a reliable tafsir and summarize some
notes and share them, consult one of your
teachers how to do it, but don't hold
back from the Quran.
It serves a personal
purpose for you and your family,
but also it's a great way of dua
within family.
And this is tried, tested, and nomadically
shown to be true across the Muslim world.
This has been an established practice, and this
is the basis of this and numerous hadiths.
The hadiths on the merits of gathering for
the Quran are numerous.
So that's something that we should strive to
bring into
our lives.
And
the next set of hadiths
relate to
beautifying one's voice with the Quran,
and we'll take them
tomorrow
We're going to look now at
the
instruction of the student
on the ways of learning.
But in the meantime, are there any is
there any question regarding what we've taken so
far,
what we looked at in terms of the
Hadith?
So in short, each of us practically,
because acting on knowledge is from what knowledge
entails
is that we should ask ourselves,
how will we implement this in our lives,
right, in my own family,
in my circle of friends,
with my my relatives?
And if nothing else, try to establish it
on an annual basis.
Try to establish it in an annual basis.
And it also fulfills many social purposes. A
lot of times our own circle of friends,
they hardly ever gather.
So you encourage them to gather for you
need 4 Quran, less recited, whether it's for
cause or for one's
relatives
or for
whatever it may be, depending on your context
and and make that a regular
annual or seasonal practice. There's great
or even just amongst a circle of friends
on a weekly basis. We read some Quran
together. So one way this is also fulfilled
is
outside of class to review Quran
with another teacher,
with another student outside of with one's teacher.
So I'm memorizing Quran before you go to
class. Let's just read a few verses of
Quran to one another.
And as the prophet said,
I love to hear it from other than
myself.
So this is
there's and there's no shyness in good. There's
no shyness
in good. Yes?
Is
it a good intention to recite the Quran
just for rest? Is it a good intention
to recite the Quran just for rest?
No. I mean, the intent the good intention
is that it's for the sake of Allah.
But, yes, and but from that,
it's a good it's but
reciting it for the sake of Allah subhanahu
wa ta'ala and to find these benefits that
I want
that.
I
want that
that's mentioned in so many verses. That's a
very noble intention.
Okay. So we've reached
the chapter on on,
striving,
and consistency,
and high resolve.
It has come.
Whoever
whoever strives finds.
Right?
So
and and consistency.
This is one of the most fundamental
sunnahs
of the belief of the prophet Sallallahu Alaihi
Wasallam.
Can Sayida Aisha
relates, can Rasulullah Sallallahu Alaihi Wasallam The
Messenger of Allah if he did anything,
If
he did any action, he'd make it firm.
He'd make it.
He'd make it rooted.
Right? And it's rooted, so it's unshakable. Right?
It it's it became a part of his
practice. The prophet
showed us the power of habit
in
and its transformative impact. Walhimah and high resolve,
that you seek high matters. You don't say,
well, I'm a professional.
I have this. I have that, so I
can't learn. The Sahaba were professionals.
They were trading.
They got to Medina.
And they had to leave their wealth behind.
Horesh didn't let them do a bank transfer.
They left their wealth behind.
And when they entered into,
into
these relations of brotherhood
between
the,
the migrants from Mecca, and the Ansar, the
people of Medina,
the Ansar
preferred them to themselves.
As the Quran tells us.
They preferred them to themselves even if they
had very little.
They said, take what we have. They said,
no. So I'll take a half.
Some even said and, of course, they said
they weren't sufficiently exposed to Islam. They said,
I have 2 wives.
Pick one of them.
None of the Quraysh agreed to that one.
Right?
But and it's not only out of their
sense of dignity. Quraysh
found
the the women of Medina a bit difficult.
The women of Medina were
farmer women. They're a bit tougher than Meccan
women
who are much more refined,
but the 2 came together
over the years. But
but they just said, show me where the
marketplace is. So they're busy. Sayyidna Umar, as
we know, there's a chapter on this in
the book of knowledge in in Sahih al
Bukhari.
Sayyidna Umar in the first few years wasn't
daily with the prophet
He lived on the outskirts
of Madinah,
but he'd made arrangements
so he worked full time one day and
he spent a day with the prophet and
his
brother from the Ansar
would spend the day that Sayid Omar was
working with the prophet sallallahu alaihi wa sallam
and they'd meet at night and they'd review
what they've been able to learn
and what they've been able to observe.
So this is high having high resolve
for for benefiting oneself and from for being
able to benefit others, which is why imam
zarnuji says,
says,
Then
after having high reverence for knowledge, it is
absolutely necessary
to have striving
and consistency
and
and
stick to it ness. Right? And sticking with,
with seeking knowledge for a seeker of knowledge.
So jid, of course, striving
entails
having a goal
because
It is only considered jid, striving, if you
have a goal that you're striving to.
But you only get to that goal if
you remain consistent upon it.
And to stick with it,
and
this pattern in the Arabic language, mufa Allah,
it has a sense
of going back and forth with the meaning.
To stick with it
is to make oneself stick
to seeking knowledge. Meaning that there'll be challenges
in life. Your schedule will be threatened.
You may have a child. You you may
have
projects coming up at work that require that
you travel. All these things, but you fit
it in
and you fit it in. You find ways
and you
you make
you
you make excuses
for knowledge, not from knowledge.
You make no excuses for knowledge, not from
knowledge.
That's very common
that,
you know, the the olema, they're at the
airport and they're waiting. They open a book
and say, okay, let's read a chapter from
this.
In the car, I remember the first time
Javier Alil Jifri came to,
you know, to the first hub here in
Toronto.
In the car,
he asked, so is there anyone who has
anything on them to read? And one of
the brothers
had
bad sunun al Jumuah from he was he'd
been reading
in one of the books of.
So they read the chapter on the sunun
al Jumuah, and then I jumped in and
asked a question, what are the sunnas related
to bad Jumuah?
I said, what what do you mean by
bad Jummah?
That's a separate issue which we'll deal with
later.
And he says, Quran
says and in this is an indication in
the Quran when Allah most high says, and
those
who strive in us, we shall surely guide
to the pathways to us.
And said
and the
had a lot to say about this. Because
literally it says,
those who
strive in us,
we shall surely guide
to the pathways to us,
One, of course,
is that the pathways to Allah are numerous.
Because you would think that there's a path
to Allah, but the pathways to Allah, Imam
Zaruk said
the The the the ways to Allah are
to the extent of the breaths of his
creation. Everyone
has there's a general path to Allah of
turning and sincerity and devotion, but how that
is relates to 1 any person's life?
They say your place is where he places
you. And each person's place in in existence
is unique and their path to Allah is
unique.
I have a friend, Abdul Rahman, Sadie Abdul
Rahman, and I met him last year.
And he said he asked his sheikh for
advice,
and he's engaged in a challenging profession.
And he said my sheikh just said
make people fall in love with Allah.
Said anything else? I said that's it.
Whatever you do if people if you're if
what you're doing is making people
love Allah,
you're doing your job. And if you're not,
then consider how to change that.
And those who strive in us.
I'm unofficially
or officially the principal of our Rabbani Homeschooling,
initiative,
but I'm sort of the the
honorary
principal.
I was asked a couple years ago to
give
the
the keynote speech at the commencement,
of the school year, and I was unprepared,
but I've been reading on this verse.
And those who strive in us,
literally.
That the easiest way of translating that, it's
those who strive in us, meaning who strive
for us.
But why could you just say
or
Right? Could you just say for us and
that's it. But why you say in us?
Because the here,
in,
has three meanings.
That the striving
for Allah
is
because the
conveys three meanings.
And I'm all I I you may have
heard this before, but I'm always blown away
by this. Right? Now what does it mean?
Those who strive
in us.
Right? Means those who strive
for us.
Right? So there's sincerity
that your purpose is Allah
and nothing else.
Those who strive for us.
But that alone is not sufficient
because then, you know, you can inflate
the the the grammar.
You know, the spiritual grammar can be dangerous.
They say, I
am striving for Allah.
The danger in that
is the unholy I.
I am striving. And if the purpose that
you're striving for is great, it's easy to
consider yourself as being
great,
which is why religion can make many people
worse than they were before religion.
So it's not just
You say, I am striving.
So
So strive
for us and by us.
Right? By us meaning
relying,
reliant,
dependent,
needy
upon Allah, not upon their sense of self
and ability
and intelligence,
etcetera.
Right? So
which is the safeguard
to
the last one protects makes genuine one's sincerity,
otherwise the sincerity can be false.
Right?
And
with us,
right,
present with Allah in
that seeking,
right, present with Allah in that seeking,
Right?
So those who strive
in us,
for us, by us, and with us,
if those three qualities are found in the
striving,
then Allah says we shall surely guide to
our pathways.
So if you can get these three things
right in your striving,
success is a guarantee from Allah Subhanahu Wa
Ta'ala. We shall surely guide to our pathways.
And that applies of course a fortiori to
seeking of knowledge and he says and that's
why Allah Subhanahu Wa Ta'ala says
Grasp the book with strength
Right? Grasp the book with strength.
Right? But one of the meanings of that
is grab the strength with grab the book
with strength meaning with resolve
but the that the believer affirms is
with strength meaning with Allah's strength not with
your strength.
So you grasp, you realize the strength is
from Allah.
With
the
ability
and strength of Allah not by your sense
of strength and ability.
And that's why
And that's why it has been said, says
Imam Zernooji, whoever seeks something and
remains striving
finds it.
And whoever
keeps knocking on the door
and his insistence
as in and his insistent
enters. But we will close, of course, by
with the reminder
of
Sayidar Rabi al Aduiah
who like to shock people.
Once she was walking by the gathering of
1 of the great imams of the Salaf,
Salih al Mudri,
and he was telling the people that if
you stand at the door and if you
keep knocking,
eventually the door is will open.
And Sayidrabi Adawi was passing by. He said,
she said she said, the door is open,
you lazy one,
But it is you who have turned away
from it
by your heedless ways. Right? It is you
who have turned away from it by your
heedless ways. And the same thing, it is
clear from the Quran and it's clear from
the sunnah of the Prophet that the door
of seeking knowledge,
the door of connecting with the Sunnah of
the Messenger Sallallahu Alaihi Wasallam is open.
We made this Quran easy to understand.
The prophet
whomever Allah wishes well for,
he grants understanding of religion.
Whoever pursues a path seeking knowledge therein, Allah
facilitates a path to paradise. Right? So
gaining knowledge of this deen
and attaining knowledge of this deen is not
something
that is
meant to be that difficult.
Right? The journey may be long, but it
is possible to adhere to it and to
gain high attainment
without freeing oneself. Some of the greatest scholars
of the 20th century never studied full time.
Sheikh Abdulrahman al Shahuri, the first time in
his life that he entered a madrasah
of Islamic studies was when he entered as
a teacher.
All his life he worked
in the in the textile industry, led
14
national strikes
against
the textile owners because of their oppressive practices,
represented the Syrian textile workers in international conferences
and so on,
And he became an imam
in both spirituality
and in the the sciences of of Tawhid
and many, many other examples.
Right? They at one time the senior the
Mufti of Syria
elected by the scholars when they're the last
one elected, Sheikh Abi Usra Abdeen. And the
head of the Quran reciters
and the senior most, Shaifa Ifaqih
were all and so Sheikha Abdulusur Abdeen was
the Mufti of Syria.
Sheikh Hussain Al Khattab
was the head of the Quran recital, and
the senior most Shafi'i scholar
were all
surgeons.
So they're all medical doctors and they're surgeons.
And along with that,
they're all scholars at the highest level. Right?
And the example of that are are are
numerous.
So if one adheres to these qualities and
inshallah in the subsequent sessions we'll see some
of the qualities of those
who attain from the words of,
Zarnouji.
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