Faraz Rabbani – The Rawha #051 Keys to Paradise Making Good Ones Islam Signs of Faith Laziness and Its Treatment
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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 Zarnooji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
Alhamdulillah, we're continuing to look at
these great 40 hadiths on
the virtues
of
Iman and Islam
by the great scholar,
Sheikh Youssef
and Nabhani,
And we've reached
hadith number 9,
which is also related by Sayidna Muaz ibn
Jabal radiAllahu ta'ala.
One of the foremost
of the companions of our beloved messenger
Sallallahu Alaihi Wasallam. And the question whenever we
read the names of the companion, we should
ask ourselves this question
that
to what extent do I know this companion?
Particularly companions
whose names that we hear very often
and even those who have only a fleeting
acquaintance with
sports or celebrities
even if they don't follow they know some
things about them
good or
bad. But these are the greatest
the very best community raised unto humanity
and how much do we know about them
and that should be a personal
commitment to learn more about the companions and
family of the Prophet Sallallahu Alaihi Wasallam.
So Anma'ad ibn Nijabal radiAllahu ta'ala Anhu qal
qalarib Rasulullah Sallallahu Alaihi Wasallam mafati
huljannati
The so Mo'ad bin Jabael relates to the
messenger of Allah Sallallahu Alaihi Salam said to
me,
the keys to paradise
are
to bear witness
that there is no God but God, that
there is no God but Allah.
This is related by Imam Ahmad.
And
one of the early Muslims Wahhabi mum Munabbi
so Shirkus al Nabhani mentions this, Imam al
Bukhari mentions this Talikhan,
Imam al Bukhari
in the text of Sahih al Bukhari includes
only hadiths of the Prophet Sallallahu Sallallahu Alaihi
Wasallam, but he makes talik, he mentions certain
things and also he will mention them sometimes
without their chain of transmission
in his chapter headings. So what one of
the early Muslims Wahab ibn Munabbih
was asked
that
was asked,
isn't La ilaha illallah the key to paradise?
He said, indeed it is.
He
said, indeed it is. But however, there is
no key except that it has
grooves.
Right?
Literally in Arabic, teeth.
Right? That it has grooves.
Right? Each of which is like a tooth.
Right? So in jita
And he said, if you come with a
key
that has grooves,
the door will be will open for you.
The key that has its literally its teeth,
the door will open to you. Otherwise, it
will not open.
Which
And what's meant by
the teeth,
the grooves
are acting
on the acts of obedience and avoiding sins.
But this tells you of course of the
great
salvific consequence of La ilaha illallah, right, we
should for which we must have gratitude.
It is that gratitude for the gift of
La ilaha illallah that should lead us
to
all
to rush
to righteous deeds.
Which is why it's come that all praise
is due to Allah for the blessing of
Islam and it's sufficient it is
as blessing
The 10th Hadith,
So Abu Hurair radiAllahu ta'ala Anhu relates to
the Messenger of Allah Sallallahu Alaihi Wasallam said
that
if one of you
makes good
their Islam
then every good deed that they perform is
written for them as
10 of its kind.
Right? Meaning it's rewarded tenfold.
Up to 700 times
while every bad deed that
one of you does
is written
as just one bad deed
until they meet Allah.
So you're dealing with a generous Lord. That's
another thing to be grateful for. But the
key here in the hadith is
If any of you makes good their Islam
and making good their Islam, it begins with
the inward commitment.
Islam is
a a
Islam
as
the Islam
explained
Islam
is an inward
submission and surrender.
You surrender
to Allah.
You commit
to obey Him.
You commit
to please Him, which is why
imam attahawi says in his creed
that one's
feet are not firm
upon Islam
except
on the grounding
of ist Islam, of complete surrender.
That is to make good one's Islam, that
you
have the attitude of.
We
hear and we obey. Why?
Because we accept
without
reluctance.
And if one does so, and then to
the extent
that from making good one's Islam,
which is Islam to Allah,
to the extent that you seek Allah through
your submission
is are your deeds multiplied. But because you
are seeking Allah in life,
then
such a person
their bad deeds
are less weighty than the deeds of the
one who's not committed
to seeking Allah Subhanahu Wa Ta'ala.
Right? Though they say at the same time
that
that
as a servant's rank rises Allah,
punishment come
punishment comes faster to them. Meaning that Allah
they will witness
the
divine correction,
the divine reproach in their life much faster.
Because the standard is higher,
The standard is higher because the more you
know, the more you understand,
the more
responsibility you have.
So you know it's like that's common sense.
Someone comes to the hub and they don't
know that
you don't throw wet things in the garbage.
They
threw something wet in the garbage. But if
you know, you're more responsible.
You know our coffee laws.
We have coffee laws here. If you don't
know, you're less responsible than someone who does.
So Abu Umama
may Allah be well pleased with him said
that a man asked the messenger of Allah
Sallallahu Alaihi Wasallam what is faith?
Allah SallAllahu Alaihi Wasallam
So Prophet SallAllahu Alaihi Wasallam said,
if you are pleased, if you are if
you
are made happy
by your good deeds
and you are saddened
by
your bad deeds,
then you are a believer.
The prophet Sallallahu Alaihi Wasallam came
not
as
a mere teacher.
He came as a guide.
So when the Prophet was asked about something,
he did not just give
a knowledge answer.
And this is the role of the scholars
as well. Like if you ask someone, what
is iman? Now
you're a mukman. Unless you give them a
reason to give you a merely knowledge answer,
their concern is not
to give you a maaluma,
a point of knowledge.
Their point is
to give you
knowledge that benefits, which is
Knowledge that will point you towards Allah So
I
believe in command and command. So what is
faith? The prophet did not give
merely sort of what the theoretical understanding of
faith is. Faith is to confirm is true
that which the messenger of Allah sallallahu alaihi
wa sallam has come with.
But he gave one of
he gave one of the signs of the
strength of faith.
Something that you can measure yourself with
to know
the health of your faith
because there is mere faith
and sound faith
and perfected faith. You can look at faith
as being at 3 levels.
Mere faith,
proper faith
and perfected faith. Mere faith is that you
accept as true. That's what the Messenger of
Allah has come with. Sound faith
is faith
that is such that you're acting on its
consequences,
which is that you believe, and you affirm
that you believe, and you strive to act
accordingly.
And then there's perfected faith,
which is that one attains
the qualities
of the truly faithful servants of Allah, the
pinnacle
and result of which is to worship Allah
as though one beholds him.
So
but a a sign of healthy faith or
sound faith is
if your good deeds make make you happy
and your bad deeds make you sad. Right?
But why?
Because the good is what
Allah deems to be good and the bad
is what Allah deems to be bad.
Right? So good deed is a deed that
is pleasing to Allah
And the believer is one who is pleased
by what is pleasing to Allah.
So if they did a bad deed,
they're saddened not because I did a bad
deed, but because this is displeasing to Allah.
This is displeasing to Allah. They have that
sense of wanting to please Allah and not
wanting to displease Allah. So
their good deeds make them pleased, but the
surur,
this pleasure,
pleasure is a dangerous
quality.
Because
they say.
The pleasure
of delusion is being pleased with oneself. I
did the good deed.
That's not the believer.
Rather, the believers on who
Whoever finds the good, let them praise Allah.
The
who is pleased here from their good deed
out of gratitude to Allah.
And happy
because of the favor of Allah.
And of course there's many causes of happiness
in a good deed
and who's saddened by their bad deeds.
And this, of course, is also the root
of repentance.
The true believer isn't good because the very
nature of a believer
is that they're repentant,
because they're remorseful if they do a bad
deed.
A true believer would not
accept any bad that they're doing,
which is why.
How strange are the affairs of a true
believer, says the prophet,
because everything ends up being for their good.
The true believer, they would never just say,
well,
I commit that sin. They would always be
remorseful. They would always regret. And that is
repentance.
And they would always be striving to change.
Then the man asked,
so what is sin?
And again the Prophet did not give an
academic definition of sin. Sin is that which
is in contravention to the command of Allah
k. But rather, he said,
This is also called sort
of in called
This is a wise answer.
You're not just you're not answering what the
person says, but you're answering according to what
the person
needs and will benefit from. Joabu
Hakim.
The prophet
said when asked what is sin? He said,
if
it is
if
it
is unsettled within you, if anything
cause
it remains unsettled within you
then leave it.
If anything is unsettled within you, meaning you're
not comfortable
with.
The the the hadith of the man and
the hadith is in the 40 now way.
A man came to the prophet
and he asked him, did you come to
ask about
Have you come to ask about righteousness? And
the man hadn't said anything. He'd just been
thinking about it. He hadn't told anyone. He
came up to the prophet,
and it said it was after fajr prayer.
And the prophet, have you come to ask
about righteousness? He said, and the prophet told
him.
And,
and about sin.
A sin a sign of a sin is
something that you're not comfortable with
and that you wouldn't like other people to
see.
That such thing, leave it.
Of course, what what this requires
to have
a sound
spiritual sense
you need
basic knowledge
at least.
The lawful is clear and the unlawful is
clear. At least if you don't have that
amount the basic amount of knowledge, then you
don't know
why you're not comfortable with something
because it just could be pure confusion.
But once you have a certain degree of
religious
of basic
religious literacy
and awareness
and some degree of spiritual consciousness,
basic spiritual consciousness,
then
you anything that makes you uncomfortable,
you may not know. Okay. Yeah. That's
haram or that's milk, but you're not comfortable
with it. Then leave it until
you are sure.
Right? You're not comfortable with it? Leave it.
And if you're still inclined towards it,
either because there appears to be a need
in it or a benefit in it,
or you want it for some reason,
then
make sure.
Right? Until then, because it could be sinful.
Right?
Some things you're not comfortable because it is
likely to be sinful if you're if you're
honest with yourself.
So I keep getting asked random crazy question.
Can I
right? And
so many people don't act on the basis
of knowledge, right, that there's a difference between
assessing a political candidate
and listening
to sinful speech.
Right?
And
you know, we don't need to go into
the details of specific the specifics of different
accusations about a person
to
distance, particularly like if you're if you're a
Canadian, not even voting in the US election.
Why do you need to know about what
this one accused him of this? And you
watch the interview and you do this. Just
ask yourself.
K?
Is this
are you comfortable with that? Now
having basic religious awareness would make you aware
that
that no. There's things that one does not
busy oneself with.
Right?
So
this
but a key to that, that's part of
why we seek
to have
a clean heart,
a heart that is not occluded
by sin and heedlessness
so that we have clarity about moral choices.
And when one's unclear about a moral choice,
then there's a possibility that this would be
a wrong choice. So you leave it until
you can achieve clarity
regarding it.
And
we'll continue
from this hadith,
next
we'll look
at Imam Zarrnouji's work Talim al Mutalim,
Instruction of the Student
on the ways of
learning,
and
the author has been talking about
high resolve
and determination
in seeking knowledge,
we're looking at Talim and Mutalim instructing the
student on the ways of learning.
This says
it
has been said
it has been said that laziness is from
the lack of reflecting on
the qualities of knowledge and its virtues, manakib
manqaba is a distinguishing quality,
which is why biographies of the righteous
are distinguishing quality or distinguishing trait,
they are also called manakib,
distinguishing qualities,
wafaba'il
and virtues,
And
a
is
Right? Fadl in the Arabic language
is is something that's increased.
I
mean, Fadil wa'du'ihi,
leftover water of the wudu, for example.
So Fadil is extra.
And Fadilah
is
a. Of virtue is
an increase in the direction of good. Just
a Bemuri
excess is called from
the same root.
The
is in the wrong direction.
Is plural of
is virtues.
So it befits the seeker of knowledge
to to direct themselves
to attainment,
to to direct themselves
towards attainment
towards attainment means towards attainment of knowledge
and in striving
in attaining knowledge
and to be consistent in that, you know,
the 3 interrelated qualities, how?
By reflecting.
A change begins
with reflection,
in the virtues of knowledge. And one of
the places
to look in that
is the
chapter on the virtues
of knowledge as
key hadiths
and Quranic verses.
Imam Al Ghazali's
book of knowledge
is brilliant, and, alhamdulillah, now it's available in
a good English translation.
And he says,
because knowledge remains as
by
as long as the things that can be
known remain.
So knowledge remains.
But wealth
perishes.
Your wealth won't last.
As
the as is related from
that he said
He says, we are content
with the apportioning
of
the overpowering
Lord
over us.
We have knowledge. And our enemies have wealth,
for wealth perishes
quickly.
And knowledge lasts
and is never extinguished.
And through beneficial knowledge, one attains good mention,
right, good mention, ultimate good mention with Allah
but good mention in this life. Why? Because
a human being,
by one of the necessary consequences
of their neediness
is
that
the human being is in need,
has an intrinsic need
to feel respected.
We
have honored the children of Adam. And expressing
respect to others and not disrespecting
them is very important in the Sharia.
And certain types of insults are criminal.
If you insult someone in certain ways, it's
criminal.
Accusing them of certain sins, etcetera, it's criminal.
Why?
Because it go it's going against a good
name of a person in society, which they
need
to be in good standing in society.
But beneficial knowledge gives a person
good mention.
And that remains even after their passing away.
Because it is
eternal life.
It is lasting life.
The good mention remains in this life. But
what matters, it is eternal in its consequence.
This is. This is.
This is other than
so this distinguished scholar of many long titles,
He said,
He said, the ignorant,
they're dead before their death.
And as for those who know,
even if they die,
they're alive.
1 shaddana, sheikhul Islam, Burhanuddin,
and he keeps referring he said,
sheikhul Islam, Burhanuddin,
meaning Al Marghinani,
the author of the Hidass.
He he related to us.
Says, in ignorance
before death, there is death
for
its people.
For
their bodies
even before the grave are like graves.
And if a person
does not come to life through knowledge,
they're dead.
And then they will not have
upon resurrection
any
resurrection.
That the basis of benefit in life is
is to know
right, is to know.
Surat al Asr reminds us of that the
man is indeed in loss
except those who believe and do righteous deeds
and who call one another to truth. But
before calling others
to one another to truth, you must know
because if you don't know you cannot have
faith because faith is to confirm as true
what you know to be true.
Righteous deeds are only possible if you know
what it means to be sincere to Allah
and you know what is sound action with
Allah.
You cannot
call to truth unless you know what it
is. You cannot call to patience and steadfastness
upon the truth unless you know what that
is. So all the qualities of the successful,
those who are alive in this life and
who have a fruitful resurrection,
all revolve around
beneficial knowledge.
And another said,
a person of knowledge
is living
and and remains
even after
their death.
Their
limbs
while
even though their limbs are under the dust
crumbled,
and the ignorant are dead
even if they're walking upon the stars.
They're considered alive,
but they are nothing.
Alright. Allah subhanahu wa ta'ala mentions
about those who come on the day of
judgment and their actions
are
like dust, become like dust that scatters.
Wukal akar, another said he likes poetry a
lot.
Another
said the life of hearts is knowledge,
So
so make the most of it.
Right? So profit from it.
And the death of heart is ignorance,
so avoid it.
Is prophet.
Is acquire profit.
Is
acquire
profit.
Is
to put something to jenbiz aside.
Is to put
is to cast
it aside, meaning avoid it,
to give you a to it,
leave it aside.
And then he quotes
a lengthy poem by,
Imam
al Marghinani again.
But you see his great respect for his
teacher. He keeps mentioning him. He can just
say,
our teacher said, every time he mentioned,
And he loved him dearly and partly because
the author of the Hidayah, like many of
the like like the great scholars of the
founder worthy of being loved.
And we'll we'll look at that from
next class, the point here being to really
appreciate
what knowledge is and to thereby
make the most of it in seeking it.
We ask Allah Subha'ala
knowledge that benefits
and hearts that are illumined by acting upon
knowledge.
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