Faraz Rabbani – The Rawha #050 Faith and Salvation Striving Against The People The Basis of Attainment Consisten
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The importance of following hadiths and not leaving a prayer is emphasized, as it is crucial for Islam's success. Consistent actions and high clarity are key for achieving good results. The speaker advises individuals to show support for Allah and not associate partners with him, as it is a step-by-step process. Consistent actions lead to the loss of a person and building a capacity for good in life circumstances. Research and reflect on virtues of knowledge are also emphasized.
AI: Summary ©
You're listening to the 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 Zar Nuezhi's guidance
for seekers of knowledge regarding the ways of
seeking knowledge.
Muhammad.
We're continuing to look at
40 hadiths on the virtues of
Iman
and Islam
by the great
scholar
of the 20th century, one of the great
distinguished
scholars who stood up
for
much that was being lost
in the modern age. Sheikh Yusuf
and
He wrote
this amazing compilation of 40 sets of 40
hadiths
from the guidance of the prophet
So we have reached hadith number
5.
We have reached Hadith number 5.
So,
one of the companions very dear to the
Messenger of
Allah of whom whom the prophet said to
directly
Allah I love
you. And it's the nature of love
to give
to the one one loves. So, the prophet
said to advise him
not to leave saying after every prayer. Allah
oh Allah assist me in remembering you
and in
being grateful to you and in worshiping
prophet said to the prophet
that oh messenger of Allah,
inform me of an action
that will
make me enter
paradise.
And
distance me from the fire.
Right? So they appreciated who the prophet
is and what he has come with, right?
That the prophet has come with
that which connects 1 to eternal
felicity.
Right? All you have to do is to
listen
and follow.
Inform me of an action
that would make me enter paradise
and would distance me
from
the fire.
Truly you have asked about a tremendous matter,
a great great matter.
But truly it is easy
for whomever
Allah
makes
easy.
And this is the way we approach that
we seek that which deserves to be sought.
However great it may be.
And we recognize that it is easy for
whomever Allah makes easy. So we ask Allah
to grant it to facilitate it because Allah
Allah nothing is easy except what you make
easy as the Prophet taught us to pray.
And you make
the
intensely difficult if you wish
easy.
The prophet Sallallahu Alaihi Wasallam explained
You worship Allah
and do not associate partners with Him.
And you establish the prayer
and you give
Ramadan and you fast Ramadan
and you
perform Hajj of the house.
The hadith is related by Imam Ahmad and
Imam Atirmali.
So what does this have to do with
the virtue of Iman and Islam?
Yeah.
That
what is the consequence
of submission to Allah
The consequence of submission to to Allah is
for a brief period of time,
this life
which seems long but it's
like
the blinking of an eye
in comparison with eternity.
So this
accepting to obey, this accepting to submit, what
is its consequence?
It
the entrance to paradise
and to be distanced from the fire, right?
Which is why
said he made it incumbent
for you
to have
service
of him
And in reality, he only made incumbent for
you to enter paradise.
The ruling of entering paradise is that it's
obligatory.
Meaning, it's obligatory for for you to do
what will enter make you enter paradise.
And everything that is obligatory,
that's
its purpose.
This is and of course the hadith continues
to highlight the various acts.
And you can it's one of the hadiths
of the 40 know as well. You can
find it there.
Allah
Islam.
You are Muslim.
Ibn Umar,
Abdullah ibn Umar
relates
that the messenger of Allah said,
I was commanded
to fight
the people.
And and the people here Anas
and and
to struggle against them. Anas,
you know, Al Kortubi, the hadith commentator who
is not the Mufasir
in his
Muftasar Sahih Muslim,
he explains and others do as well that
the al here is referential. I have been
commanded by the people, right? It is a
referential
al,
right?
Which
in the particular
sense, it is referring to
the,
the Qurays who were fighting him at that
time.
I've been commanded to fight them until
right
and
and uqatil,
qatilayukatilu,
it is muqatilatin,
the fa'alaf pattern has a sense of
reciprocity.
I have been commanded to fight back
the people meaning who fight me,
right? Fight those who fight you and you
if people are fighting you continue to fight
them
until either
you win
which means they lose
or they stop
or they enter Islam.
So that's the contest. It's not
an Aqtul Anas and it does not say
I've been commanded to kill people.
Ta'tala is not q'tala.
Q'tala is to strive
the people meaning
I've been commanded to
fight against those
who fight us
until
they bear witness that there is no God
but Allah. So they continue fighting, you continue
fighting back
But one of the ways that you can
stop a fight is
the one who's fighting you, they bear witness
and you have no right to kill them.
Until they bear witness that there's no God
but Allah and that Muhammad is the messenger
of Allah and that they establish prayer and
give Zakat and if they do so
they have protected from me
their blood and their wealth except by the
rights of Islam such as if they
commit a crime etc
or one of the capital punishments
and their reckoning is with Allah and this
is related by Bukhari and Muslim.
So this is one of the abused hadiths,
right? That
and sometimes even in general translations
that I've been commanded
to whatever,
but it's
very clear and that's why
the early Muslims say
can cause one
to trip
up except for those of understanding,
okay, which is why things like this have
to be conveyed
by clarification
and by clarification not on the basis of
whim but on the basis of learned
opinion.
And this was never understood and this and
the
the shah that will work there is that
the prophet did not his inclination was to
peace wasn't to war. Right? Even when he
had reason to to fight back.
Allah said,
Allah said, whoever dies
knowing that there is no God, but God
enters paradise.
And
to know mean
to confirm
and recognize
as true.
Oh, Yukin
or you know, who knows I I who
is certain, who has certitude that there's no
God but Allah or knows
a)
that they accept
this truth.
So, whoever dies
in a state of faith
that there is no god but Allah enters
paradise.
May Allah subhanahu wa ta'ala realize us in
that meaning.
And Hadith number 8,
Anjabi radiAllahu ta'ala Anhu and Nuqalqalqal Rasool Allah
Sallallahu
The Prophet there are 2 things that
make necessary
and the Prophet
liked intriguing his companions.
A man said, oh messenger of Allah, what
are the two things that make necessary?
The prophet
said, whoever dies associating
with Allah
anything
enters
the fire and whoever dies not associating with
Allah anything enters paradise.
Related by Imam Muslim.
And associating something with Allah is to worship
other than Allah, to affirm any of the
meanings of divinity
to other than Allah, to believe that there
is another
who has
who
is has the meaning of divinity
in themselves
or who has any of the attributes of
the divine
or who has any actions
of the divine
and what is the divine act? It is
to create.
And the divine act is creating.
But at the same time of course and
we'll see this very clearly later in the
in the hadiths,
there's a sacredness to the people of right
that actions,
right?
The
ambit of actions is fiqh.
Actions
are a matter of fiqh
not a you
know the
belief relates to what is within your heart,
right?
So
it is a simple error of Aqidah that
whoever does such and such has committed shirk.
Well, we have to be careful, right? Because
shirk relates to belief,
right? An action may indicate
shirk
then we have to be clear, does it
truly indicate shirk? Right? And is that the
only possibility?
Right? So one has to be very, very
careful. You have to be very wary of
those who loosely throw around accusations of shirk
because it is
basically if you say someone has shirk, you're
saying they're
they're a person of *.
Right? Like to say someone's a fornicator,
call them anything.
It is easier.
Right?
Imam Fakhruddin al Razi
was one of the great demolition men of
Islam
and many of the sects
particularly of the literalists and anthropomorphists
and others of his time, they couldn't refute
him. So they what they started to do,
they started pinning insults on the mimbar.
So one day, he was going to give
his lesson. He took some of these insults
and he read them. They're saying some bad
things about my wife. If these are true,
may Allah forgive her. And they're saying this
about my about my children. If it's true,
may Allah guide him. They're saying this about
my servants. You know what servants do. May
Allah guide them all. Says, at the very
least, none of them say what these people
say about Allah
That he is like his creation and this
and this and this and they attribute imperfections
to our lord and creator. Right?
So,
he was not a good person to pick
a fight with.
So, we're going to also look at
the the work talim al mutalim
and we stopped,
where do we stop?
What? Okay.
So we are still in the section in
this work Talim al Mutalim
instructing the student on the ways of learning
on
having high resolve.
So he says,
says the the pinnacle,
literally the head
in attaining all matters, right? And the head
is what counts. You can say, the the
the what
counts.
You can say, that's a person but some
their head is off saying, no, it's not.
Like, the whole body is there except
the head. Right?
The, you know, the the
a person is their their head. Right?
So, you
know, it's a pinnacle, but also the the
essence
or the key. The
the the the basis
of attaining all matters is aljiddu walhimatulaliyah,
is striving
and
high resolve.
So he says so for example if someone
directs their resolve to memorize
all the works of Muhammad ibn Hasan,
a Shaibani,
the second
of the 2 main students of Ehambur Hanifa,
then and
so this is their
resolve.
Right?
And this is connected with jid, with striving,
And consistency,
they would appear that they would memorize
If not all of them, then most of
them or
half of them.
Right? They'll attain something.
Right?
However, if one has a high resolve
but they don't have striving
or they have striving
but they don't have high resolve,
then they won't attain knowledge except a little.
And so you need both.
You need to to have high aspirations
and you had to have
the suitable
striving.
Whoever wants the hereafter
and strives for it with its striving. This
is a guarantee from the Quran.
Mashkura,
their striving
will be recognized.
It will be recognized
and fulfilled.
And this is
of course the the high resolve,
if you haven't reached, you don't know where
you can reach, which is why it's so
important
to consult,
Why it's so important
to consult.
And also sometimes people have false humility.
1 of my friends went I was with
him
and Imam Zaid went to
sheikh Abrahman al Shahouri and my friend said
to sheikh Abrahman al Shahouri, Saydee, I don't
feel that I have the sincerity
to be a student of knowledge.
So it would be enough for me to
learn what I need in my own life
and maybe to teach my family.
And Sheikh Al Rahman stared at him as
if like suddenly he could no longer see
him.
He's like, no.
It's not like that.
He couldn't speak very much. What did Allah
say to us?
What did he teach us to make dua?
And make us of
of
the mindful servants,
the
their foremost.
Imam says,
make us servants
of your foremost servants. Okay? That make us
the foremost of them.
Okay? And that's the sunnah, to seek Ma'ali
al Umur, to seek the highest
of matters.
Right? And in our times particularly
and particularly with knowledge, this is very important.
Right? That one have highest
in the aspiration
but then
combine it with with the striving
and with
and by leaving that which negates striving.
And then he gives an example. He says,
so this great scholar
Rahima Hula said
in his work on the noble traits of
character.
So
this great scholar mentioned in the book Makarim
Lakhlaq that Dhul Qurnayn
when he was going to head head forth
to conquer
the east and the west,
right? And we don't know historically specifically whose
Ulqarnayn was. Some people thought that it was
Alexander the Great,
right?
And there are people who held that
but
Allah but it would not appear to be
historically,
the case
because of the qualities
mentioned about Dhul Qurnayn in the Quran.
They do not correspond both the historical narrative
nor the description of his
righteousness and virtue
that it would not appear to accord.
So, he consulted,
it is said he consulted
the people of wisdom regarding that.
Said, how can I travel that extent
of
dominion?
Said because,
how can I
direct myself just to this
dominion because
the world
is paltry and perishing?
Kalila
and faniyah, perishing.
Wamul kuduniyaamron
hapir and
worldly
rule
is something
insignificant
haqir,
it's something little.
And he said, and this is not from
high resolve.
Dhul Qurnayn, the one mentioned in the Quran
in Surat Al Kah, he was
a righteous servant of Allah
but the people of wisdom said to him,
They
advise him, travel so
that you attain
the
the authority
in this life and in the next.
How?
By intending to be a just and beneficial
ruler.
Right?
Allah I Dhul Qarnain, so Dhul Qarnain said
hasa ahsan that this is better.
Right? And this is the benefit of this
why it's come in hadith of the prophet
shawirul hukama. Right?
Alright? Consult the wise.
That's what makes better and Al Hakim Manyara
ilaawakibil
Umur. Right? The wise person is the one
who can see the consequences
of matters.
So one is be able to make better
choices.
And then he quotes the prophet sallallahu alaihi
wa sallam's
words
that the messenger of Allah
said, truly Allah loves
the most high of matters.
And dislikes
lowly
matters.
He is the one who is described as
we'll see later tonight,
we have granted you
complete
fullness, right? In every meaning,
the prophet was granted its fullest
and in every aspiration he was granted its
most complete,
and that's
the sunnah of the Prophet
right?
Whoever seeks the hereafter
should do
deeds that are truly
soleh, right? That they are truly
good.
That have complete
goodness in them.
Wakila
la
tajalbiamrika
wastadim
right?
And it has been said
regarding this matter,
okay,
that do not be hasty in your matters
but rather make them constant
because nothing will straighten
your
your staff
like
consistency.
And then if you have a you have
a stick that's slightly bent,
you won't straight straighten it by just applying
pressure
once. Okay. Let's straighten it at once. It
will snap. You want to
straighten
a bent
stick
and nothing will straighten your stick like
pressure applied consistently.
So you say, okay, I need to straighten
this and you apply consistent pressure to it
and you leave it,
right, in that
consistent state, it will be straightened.
Qalaabuhanifata
bi abu Yusuf Rahimahuallahu ta'ala.
This is one of the coolest things. Both
Abu Yusuf and Imam Muhammad had very challenging
life circumstances
when they came to study with Abu Hanifa.
But they both stuck with it and they
stuck with it in amazing ways.
So Abu Hanifa,
alhamdulillah is a real and a real personality,
alhamdulillah,
he said to Abu Yusuf, may Allah have
mercy on both of them.
Okay? He said, you used to be
dumb
and you're taken out of it by consistency.
Okay?
Well, meaning that you you know, you don't
no one born
smart just like that. Okay? So that you
are you are slow,
but your consistency
took you out from it and it and
Abu Yusuf's consistency was amazing.
When a child of his died in infancy
and he attended
the beginning of the washing of his own
child
and then he said, can you can you
please complete it? Because I don't want to
be late
for for the first row of Abu Yusuf
Abu Hanifa's class.
They used to because the the students who
are serious is to get there early to
make sure they they sat in the front
row because everyone wanted to sit there. The
students who are more serious will get there
first, so they're already seated
in that place before Abu Hanifa got there.
Okay?
So he didn't want to miss sitting in
the 1st row
because that's where he was supposed to be.
So
that consistency says
And then he says
says and beware
of laziness.
For if it is despicable
and a terrible a terrible
harm.
Is a harm that befalls something. And laziness
arises from not having
clear
clarity of purpose. What if you don't know
what you're doing and why you're doing it,
then the act of doing it will
not make a lot of sense. And most
people spend much of their life mired
in
mediocrity because they don't know why they're doing
it. Even
the things they take on the side, they
just go through the motions. Why? Because they
don't have
any high aim in it which is against
the Sunnah,
right?
Said, O self, O self,
do not
become lax in acting,
in virtue
and justice
and in excellence.
You
know, taking it you know, do not take
things easy
because
everyone
who acts
on good
is envied
and in tribulation
and sad state
are all those who are lazy.
And tribulation and sad state are all those
who are lazy. And that's one of the
keys that there is no substitute for hard
work. There's no substitute
for hard work.
And
that's one of the great lessons.
Even now, like all these people who
write about the idea of your mastery requiring
10000 hours or it requiring
this idea of,
you know, the the consistent
mentored,
practice
is what that is what leads to mastery.
Right? Mastery
requires
a high aim and required mentored
practice,
right?
And
and
and it comes, right? And it comes. Some
people may find, may appear to find it
easier but that can be a fitna for
them too.
So then the author quotes some more poetry.
He says,
says, leave, oh self,
laziness,
and putting things off.
Or otherwise,
be content
in this
abasement,
in this
shameful
state.
Right? One is in utter loss.
For I have not seen
the lazy
being granted
any
portion of good.
Rather,
all they have
is remorse
and losing out
on their
aspirations.
So he
continues on this,
on how one addresses
laziness
in the next
section, but we will just look at the
next line of course, it says, wakila
kamin
haiyan,
wakam
aazin, wakam nethermin,
jammin,
Says, how
much
shame?
Right? And Haya means modesty, also has a
sense of shame. Right? How much would you
how much sense of shame
and how
much in a incapacity you feel just
incapable
and how much sorrow? So how much
shame
and inability
and sorrow
completely
is born to a person from laziness.
Beware
of laziness
in research
regarding,
shuba,
unclear matters.
So whatever you you learn,
then whatever you come to learn,
you've learnt it. And what
you weren't able to attain,
then ask about it.
Okay? Don't be lazy
in
looking into
the shuba here, al amrul mushtaba, things that
are unclear.
And if you come to understand it yourself,
then you've understood it. And if you haven't,
that
which
was out of reach, then ask about it
and do not be shy of asking
or otherwise
you will.
That's a source of of shame.
And it is said that laziness is from
lack of reflecting
on the virtues of knowledge
and its rewards
on the distinctions of knowledge and its virtues.
So this
is one of the things that one should
always look at the great virtues of knowledge
and
why one seeks knowledge That's something one should
always go back to.
Right? And to but not just to read
about but to reflect on it.
And
related to that, to always be looking at
what are the adab of knowledge.
Right? Because the adab
the highest of the adab, of course, is
the intention in it, which is
because knowledge, the al Mazari says
this, knowledge,
beneficial knowledge, is the worship of your very
innermost.
Right? Because what makes you human is the
capacity to know
and
and beneficial knowledge is the the is that
what gives you the capacity to know
Allah
and then he gives guidance on
how one directs oneself
to
these qualities
and how one reflects
on
the virtues of knowledge and he
gives
some extensive
encouragement in that regards.
So we'll pause there.
Thank you for listening to the raha, daily
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