Faraz Rabbani – The Rawha #061 Giving Life to the Houses of Allah Loving the Messenger & Faith Review Discussion & M
AI: Summary ©
The importance of finding one's true love through actions and words is emphasized, as it is crucial to pursue it. The historical significance of the sunGeneration of nurturing love for Allah is emphasized, and the importance of cultivating the love for Allah through actions and words is emphasized. The speakers emphasize the need for balance, knowing one's own actions, and actively keeping a job and being a servant to serve others. The speaker also highlights the importance of shaping one's words and actions to be meaningful and appropriate, and offers a monthly donation for seekers.
AI: Summary ©
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You're listening to the daily
guidance for seekers with Sheikh Rasra Behni, who
will be covering Imam Yusuf al Nabhani'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.
We are
in
our weekly sessions on
the 40 hadiths
on the virtues of faith
and submission.
Forty hadiths on the virtues of iman
and Islam
by Sheikh Youssef ibn Ismail
and Nabihaani Rahimahullah.
And we reached hadith number 35.
Hadith number 35
is related by Abu Sa'idin al Khudri radiAllahu
ta'alaanhu
The messenger of Allah
said
that if you see
a man
who,
who regularly goes to the mosque, then bear
witness
for them having faith.
And
why?
Because Allah subhanahu wa ta'ala the messenger of
Allah said, for Allah most high says,
the the houses of Allah are only given
life to by those who believe in Allah
and the last day.
And this is related by
imam Atirmidhi So
the connection with the virtues of faith
is
to be faithful.
They are they are outward signs of faithfulness.
Right?
There's outward signs of faithfulness.
So the people who uphold those outward signs,
we
think good of them.
Right? We have a good opinion of them
because we judge by the outward. Right? So
someone
regularly
prays in congregation,
regularly attend them. We bear witness to them,
meaning this
is. Right? This is we bear witness.
Yeah. We
that
bear bear a genuine believer. Right? So we
have a good outward opinion.
The the say that there's two levels of
bearing witness
to with respect to people.
One is called
judging by the outward.
Right?
So
let's say,
you know, someone
is
asking you generally,
do you know about so and so? In
a general sense, you say, well
but you have to disclose. Are you giving
a
general judgment that, well,
you know, she she attends religious
programs,
She supports good causes, etcetera. That's.
That's a general judgment.
And someone who who's gen who we know
to to be generally doing the good, we
make a good
for them. Bear witness to them in a
in a good way.
But there's another shahada and sometimes
that that's the judgment we give.
Right?
But there's another shahada which is shahada tul
Bapin.
Right? Which is
a deep witness.
Right?
Which is not just what is the the
the general public face of a person, but
how they actually are.
Meaning
but you can only give that judgment if
you know the person sufficiently well.
Right?
So in fiqh,
sometimes a general testimony is sufficient. A good
person. Okay. Fine.
But if someone's getting married, is it enough
to say, oh, yeah,
She attends
religious events and
and I worked for a charity and she's
a donor. Does that make the person
can you bear witness? Oh, this will be
a good person to enter into a business
with?
No.
Right?
So we see from this that we can
make
judgment on people by the outward.
Right?
We can make judgment on people with the
outward,
you know, with the good and with other
than that, but we're not judging their persons.
Right? We're judging
we judge by the actions.
The action is good.
Right?
So so bear witness,
that that they are they have faith meaning
you know, that
they act as faith entails. Right? They act
as faith entails.
This also tells us the great merit
of Masajid
as is clear. Right? And the prophet referred
to the,
verse,
the houses of Allah are only
erected are only
established,
but the establishing is two levels. Right? One
is establishing
is to establish the edifice of the mosque,
right, which is building mosques.
So the hadith, the folk the tell us
refers to 2 virtues.
The virtue of establishing a mosque, which is
Tamir al Masjid.
Right?
But if the Tamir al Masjid,
and we see here clearly from the usage
of the prophet
is also
to establish the mosque, meaning to give life
to it to give life to it by
being there, praying there.
Right? So that's also,
and Allah subhanahu wa ta'ala says whoever establishes
mosques,
Allah's houses are only established, only given life
to
by those who believe in Allah and
the last day.
Right?
Because why else would you go to the
Masjid? Why else would you go to the
Masjid? This is related by imam at Tirmidi.
And
it is and there's a recent poem
that
it's going up on the secret's hub blog
by Sheikhriyad
Saluji
on on on remosked.
Right? It's an it's an important
thing. We don't go to the Masjid because
it's a nice place. We should go to
the Masjid because it's the house of Allah.
And,
you know, and even if peep if you
know that these are the most beloved of
places on earth
to Allah Subhanahu Wa Ta'ala,
even if people they they say even if
people are cursing you there, you go there.
Why?
It's the house of Allah. K?
And it's
beloved to Allah Subhanahu Wa Ta'ala. Right? And
if there's a social harm there, then we
should be part of
improving
the the state of Masajid, but that shouldn't
that's not sufficient cause to stay away from
Masajid ness of Allah Subhanahu Wa Ta'ala.
But you also some people say you can't
judge people. Right?
And that's not correct.
Right? We can we can judge
by by the outward signs to make an
outward judgment.
Right? We judge but
we judge by the outward. Allah takes care
of the inward.
But we judge with sincere concern,
out of.
Someone does good,
we think good for them. If they do
bad, we don't
we don't speak ill of them, but rather
we have
for them. Right? We have
sincere concern for them, but we can judge
by the outward. And this hadith also you
say you can't say who's who's righteous. Some
of the people who try to sort of
belittle
belief in
salihim, in the righteous and so on. So
you can't you can't judge who's right righteous.
This and many other hadiths of the prophet
that whoever prays regularly in the mosque, you
can bear witness that they're a joint genuine
believer.
There's others
other hadiths that whoever does this, they're truly
a believer, etcetera. There's many there's signs of
by which we judge.
And one of those things that, yes, you
you can make that judgment, but it is
an outward judgment. Right? Or you're not affirming
that this is their ultimate reality. Because some
aspects of the ultimate reality are only known
to Allah.
One of the other proofs of it, Allah
subhanahu wa ta'ala commands us in the Quran.
Be with those who are true.
Right? So let's say, you know, if
if I if I ask
Sadiq, could you get coffee from
Sadiq coffees?
Said, where's Sadiq coffees? He googled it, couldn't
find it. Said, I'm not gonna tell you.
Right? If Allah says, be with the true,
it means that there are ways that the
true can be known. How are they known?
By the signs
of being true that Allah and his messenger
have given us.
Who are righteous, Allah and his messenger have
told us. Who are They said we we
don't know who the are. Ultimately, we don't,
but
the signs have been given.
Those who believed and were truly mindful.
So someone who exhibits the signs of being
a faithful servant, they go regular to the
masjid. They do good. They're involved in good
things, etcetera.
They're worshipful, etcetera. So they have those qualities.
They they live a life of taqwa.
That that's what they're known to be. Now
how they ultimately are?
Unless we do know them that well and
we're called upon to make the the,
you know the the deep
judgment on them when needed for marriage or
for someone entering business with somebody,
we judge by that. We judge by that.
What the possibility of being wrong? Right? But
we can
judge that while aware that the ultimate knowledge
is with
is
Islam. Anas radiAllahu ta'ala Anhu relates that I
heard the messenger of Allah Sallallahu Alaihi Wasallam
say
none of you believes
until
I am more beloved to them
than their parents,
their children, and all people.
And this is related by Bukhari and Musa.
None of you believes until I, the messenger
of Allah sallaihi sallam, is more beloved to
them than their parents,
their children, and all people.
And
none of you believes meaning
with true faith.
Right? With true
perfected faith.
Although some of the scholars among and
others say, here, there is
you can consider there's 2 types of love.
There's
a rationally
rational love and there's emotive love.
Right?
That what's required
as a real condition of faith is that
you prefer Allah
and his messenger
to anything in creation rationally.
Right?
At that level, if you don't have it,
you know, that's a big problem. Right?
But the emotional love, right, where you feel
yearning,
you feel
you incline to them more,
right,
then that's,
you know, that,
you know, that is that is
from the perfection of faith.
You're
you're basically bereft of faith if rationally you
don't you wouldn't give precedence to the messenger
over others.
But
you're not spiritually realized until you prefer the
prophet over oneself
over parents, children, all people.
One of the things one of the tests
of that is how much
do you enjoy
sending blessings on the prophet
and how much do you enjoy learning about
the prophet
Because these are two points of connection to
the practical connection of the prophet sallallahu alaihi
wa sallam.
Right? Would you rather talk to or listen
to someone else or would you rather
engage in sending of blessings upon him or
listening to or reading
his
guidance
or reading listening about him. That's one sign
of
that that you find
comfort. The the
one who loves wants to be with the
one they love.
K. So that's a sign that if you're
sending blessings on the prophet you find,
you're that's
a source of happiness for you.
Listening to or reading about his guidance. And
then, of course,
that you love to do what he has
come with.
Right?
It's like one one of my teachers.
He once advised,
a student that was
who had a very
confusing relationship,
that
buy her flowers once in a while.
So there's a female scholar there.
She says, but make sure you get her
a a potted plant
because living because living flowers make this.
And she's trying to say that may they
make this so they're alive.
So the the sheikh said,
that's nice, but
get her the kind of flower she likes.
Right?
If she likes roses, get her roses even
if they're cut.
But shouldn't but the the the the female,
but sheikh shouldn't wouldn't it be better if
he got a living a living plant because
they're alive?
So right now, it's about the wife. And,
like, whatever she likes, get her that.
Get her that. He said, but what about
the pot? He said, forget the pot. Right?
Like, whatever she likes. Get her that. Why?
Because that that's what the lover wants to
do. You know, the the one we love
loves what is beloved.
And then the female scar tried the 3rd
and I said, look,
For me, cut flowers have worked.
Right?
We mentioned his wife's name. She said she
loves this. Okay?
So
this is the nature of love that you
would love to do what corresponds with the
sunnah.
Right? That's.
You
know,
that
none of you believes until I'm more intensely
beloved to him. But that's a that's a
meaning that we should nurture. This.
Right?
Right? More intense in their love for Allah.
Right? Their love for Allah
is
what is our love love for the messenger
is.
Right? It's we love him out of our
love for Allah.
Right? It's all one love.
But cultivating the intensity of love
is
from the perfection of faith. Faith without love
is
is naked.
Right?
Those who believe are more intense.
And so that intensity of love must be
cultivated.
And the poets thought a lot about the
meanings of love.
Right?
They said love is destruction. Right? As one
of the poets
say, Right? Of course, this is it's poetic
license because Allah does not do that. Right?
But said because they said it's because the
idea of love being torture. They said, oh,
you who would burn
with fire the face of the one who
loves you.
Said, ease up a little because my tears
will extinguish the fire.
Right?
Right? But, of course, it's a metaphor. Allah
does not punish those who love him with
fire, but but that in the the pain
of separation is so intense as if you're
burning me.
But say, ease up because my tears
the tears of longing will extinguish it.
He says,
Right? Right?
Says, burn with it my body and my
entirety,
but please
guard my heart because you're within it. Right?
And there there this we need to have
living
love of the messenger
to really yearn, to be moved
by it. And one of the the the
historically,
a sunnah
of nurturing love for the prophet
and it's a sunnah of the
is through song.
Right? That many people think that nasheed is
entertainment.
Nasheed is not entertainment.
It is
a key element of
from the sunnah. The prophet had designated poets
in his masjid.
Right? And it's always played
an accompanying role
within the Islamic tradition. It's not at the
core of how the religion is conveyed, but
it is a key supplement and complement
to it.
Right?
In itself because it's from the prophetic
teachings.
Thus, the prophet sallallahu alaihi salam
encouraged the sahaba to sing together. They sang
and it wasn't just they
read poetry was sung.
Right? At the battles, they sang poetry. When
they built the masjid, they were singing together.
Right?
And we know the dedicated poets of the
prophet
but
also
poetry
is one of the ways that stirs
the meanings of love in the soul.
Right? That is an effective means of stirring
the meanings of love
in the soul
and the rhythm of poetry
and the artistic expressions of poetry
and
accompanied by song. But the poetry
that is praiseworthy is the poetry
that
stirs within
hearts and souls
meanings of
love and yearning for Allah and his messenger
because that fulfills
a higher purpose.
Right?
Poetry that's merely entertainment
even if it's,
you know,
clothed in
a religious garb
is is actually dangerous because what is it
stirring? Because it could either be stirring
your,
your your ego or stirring your whimsical tendencies.
Well, it just sounds good.
Or it could be stirring
your but poetry is not really rational discourse
or it's stirring your heart or it's stirring
your souls. There are degrees of what is
being moved and poet
poetry and song is moving. We have to
be careful what it moves,
which is why it's best taken in
moderate doses.
So it's not and it's but it's ultimately
also
the the artistic component of song,
of poetry
is
only one aspect of it. Because ultimately, what
is meant to stir you is not the
sound, but the meaning.
Right? The sound, not the meaning, which is
why one of the great scholars of 20th
century, Sheikh Abdrahman al Shahouri, a great spiritual
guide, he preferred
that
that instrument like, the even the duff
just permitted without doubt. He preferred it not
to be used in his weekly gatherings.
It would be used for the special gatherings,
but not for the weekly gatherings. And, of
course, it's all wasn't a religious ruling, but
because he lived in a land of in
Syria where there's a real, you know, inshad,
religious singing
would become a real art.
And he was considered one of the he
was the head of the the the Munshidin
in his sheikh's gatherings.
He was an accomplished poet, but to make
a point, he would
why? Because he would say,
the one who sings religious songs is giving
religious guidance, Irshid.
Right? And the the focus needs to be
on the meaning.
And the focus should be on the meaning.
And then that's how we approach it. Right?
And one of the ways there in stirring
meaning if if one listens to
your your
inshad,
then it's a praise of the prophet sallallahu
alaihi wa sallam. We should be sending salawat
with it because the whole it's it has
that listening has a purpose. It's not just
nice background noise. Right? There's a devotional
purpose to it.
Strive to it's a good way of picking
up Arabic. What are they singing about? Right?
Because and they sing about some
amazing
things.
And which is why she I saw myself.
Sheikh Sheikh Rahman Shahui is gathering. If someone
misread a poem, he would sort of like
put up his hand, like,
you tell him to repeat it correctly.
Right? Some people would like sort of jump
from one song to the other.
He was a a gentleman, but he's like,
no.
Said recite it as it has as it
has come from the author. Sometimes people would
change a line or whatever. He says, no.
Because this is this is guidance. Right? This
is this is guidance, and that's a beautiful
part of our tradition that we should be
be celebrating
and
benefiting from with balance
with balance.
And one of the signs of balance is
that it serves as a bridge
for more heartfelt engagement
with
the book of Allah.
Right? Which should be given precedence over.
The best of, you know, of words are
are the book of Allah.
So that's why we wanted to look at
of
from the
the 40 hadith on the virtues
of
faith.
Here,
the
the point is to take the means. And
one of the questions to ask they're critical
questions to ask ourselves about the deen. And
one of the critical questions is how how
is the state of my love
for the prophet sallallahu alaihi wa sallam?
Okay.
That is he more intensely beloved to you
than all people?
Right.
Right?
Okay. And
what is the proof of that love?
Right? And what is the proof
of
that love?
Okay. We're going to
read also from Talim al Mutalim on the
instruction of the student on the ways of
learning.
And Imam Azarnuji in his
in
guidance for
seekers of knowledge
says
Right?
So Muhammad
great scholars.
If someone,
meaning in discussion,
used
to bring a an ishqal,
a
a challenging
issue up. Like, he said something, he said,
well, however,
what about this?
And he didn't know how to answer that
that
complication,
that objection.
He used to say,
what
what you are saying
would be entailed.
However,
I am
reflecting about it. And above every person of
knowledge is someone more knowing.
Right? Meaning that yes. So he'd be fair
with the other person that what you're saying
would appear to be entailed.
But I am reflecting about it. But just
because I don't get your objection. Like, I
don't know the answer to your objection.
To be fair, I said, well, that's a
good objection.
But I'm reflecting on it. So neither do
I refuse to to listen to the objection.
It's a good objection.
I'm thinking about it because just because I
I don't know the answer to your objection
doesn't mean that you're right and I'm wrong.
And above everyone who of knowledge is someone
more knowing.
And this, of course, referring to
Right? So to be this is emphasized, be
be fair in your discussion, but fairness does
not entail accepting what the other person says.
And this is one of the keys
to faithful discourse. Right? That even with interfaith,
a lot of people get themselves in complic
complication. Someone you're talking to a Christian, say,
well, one way of explaining trinity, and they
give some explanation.
And he didn't think about that response. You
actually not thought that much about Trinity. Oh,
it seemed kinda but say he said something
quite sophisticated.
So that's that's,
you know, that's good.
Let me reflect on that and get back
to you.
Right? Within yourself, you you hold what accept
what is true with Allah and you say
and over every personal knowledge, someone more knowing
and then you go back
and seek out. So you're fair but doesn't
mean you're gullible.
Right? That you accept whatever is put into
your mouth. It says
and it says the benefit
of
group presentation,
Right? And discussion
and group discussion here, active
discussion in what one studies is much stronger
in benefit than merely repeating things on one's
own.
This applies to anything that one's trying to
learn. You're not gonna learn public speaking by
just reading about public speaking.
Right? You need to
present
in front of others to strengthen your capacity
to present.
You won't
be be be be better able
to teach except by
engaging in teaching
that is
by by practice. Right? And that's part of
it. And the same thing with knowledge. You
won't you won't get it until you present
it and until you discuss it with others.
Right? And that's much more effective than mere
personal review.
It says because it contains review
and more.
Says
They said
that sort of group presentation
is
for some moments is better than a month's
review.
Right? And this is neglected
very often in people who are studying
together.
However, if it's with someone who's fair
and of sound temperament.
Right? So
if a sister if anytime,
you know, sister Suleima presents and sister Mariam
sort of gets violent with her
or simply won't listen if corrected, then we
say, well, maybe don't review with with her,
review with the other Mariam because I think
she's she'll be more fair with you.
It says, beware
of
reviewing
with
someone who's stubborn.
And
someone who stubbornly refuses to accept the truth
and not of sound temperament.
And there are many things that are contrary
to sound temperament. One is that they're just
of poor,
rational temperament. They don't they don't get anything.
So there's not much benefit. It's like there
is other people who just have
really bad judgment.
The other is that have really bad character.
Right? So different type bad temperament. Because then
you you you won't either benefit from them
or it may harm you. They may harm
you intellectually or it may harm you in
terms of your attitude.
It
says because temperament
flows.
Right?
Temperament is transmitted.
Right?
And character traits
are transferred.
Right?
And being close
has effects.
Being close has effects.
Right?
And this is
and this is one of the ways to
one of the ways to acquire
the right temperament in knowledge and the right
character in knowledge is try to try to
actively keep the best company that one can.
And we'll close with the with the line
And in the poetry that has been that
was mentioned by Al Khalil bin Ahmed
was much benefit. He mentioned it before.
And it has been said,
That knowledge from its conditions for one who
would serve it
is that they make all people
objects of their service, that you serve all
people with it.
Right? Knowledge
from the conditions
of those who would serve it
is that they make all people
the objects of their service.
Maybe you serve all people with it.
And that and you approach that you're, you
know, that you're serving them.
And if you remember,
I'm just seeing some notifications of it being
now four and a half years since
came to Toronto.
The night before he was leaving,
and he was leaving early,
we'd we'd agreed that we're going to finish
the final gathering with him.
There's a dinner. We're gonna finish early and
give him time to sleep.
So I sort of led the brigade. I
said, okay, Sidi. We're we're going now. You
can rest.
He said, but we're here to serve. I
said, yeah. But it's 11:30. Sidi, you should
go have some rest.
He said, but
he said, there are some people who had
questions.
He said, okay. Sidi, can you go upstairs?
We'll send we'll send a few people.
He said, well, you'll be more comfortable there.
So go to your room.
Send some people. Then he came down. He
says, does anyone else have a question? I
said, well, there's some sisters. So I said,
I'll send them. He said, no. We'll go
there because maybe others are feeling shy.
So he said, in the end, it's like
past, like, 2 something.
He said, like, if anyone has anything, we're
just here to serve. I said, you you
we need to get you out of here.
No. We're not here to rest. Right? And
and that's that's that's a that's a spirit.
Right? That the knowledge from the conditions of
those who serve it that they make all
people in it their servants. And and
used to say,
I'm just a doorkeeper.
Right? I just open the door. Whoever wants
it,
here it is. Of course, he had a
very high standard.
He wouldn't question anyone on what they wanted
to study with him. So I'm just a
servant, and he took this counsel very literally.
The others were much more demanding, but Sheikh
Adiv's madhub
was, you could be the most
dumb student, take the most advanced text. He
wouldn't ask you what have you studied, etcetera.
I'm I'm just here to serve. And he'd
and he'd teach it and explain it.
There's others who'd be a lot more demanding
that that. Some of the early Muslims,
it's related from if you can find it,
it's and
so on,
that some of the early they're they're they're
from prominent families, etcetera.
What
minutes before their lesson would start, they would
close the gate to their house,
and they would keep guards there. If anyone
tried to come in, even,
you know, after the gate would be closed
in enough time that everyone was settled and
ready before the sheikh started.
Anyone tried to come in that time? They
they would ward them off.
Like, I said no. Because this is knowledge.
It's not a joke.
But one of the scholars did, he arrived
late.
So he dug under the wall,
and he and he
and he the the some the person who's
narrating said he he heard this hissing sound
all lessened because the the guy was coated
with sand. So it was like, you know,
like every time you'd write, there'd be sounds
of of sand.
But the olema did some incredible things
in in seeking knowledge.
There's one of them who kept spoiling fish
because he was from a coastal town, but
when he went to
study,
sometimes he'd see fresh fish in the market.
So he'd buy a fresh fish,
but every time he bought a fresh fish,
it would sort it would spoil because he
didn't have
he would never have time to make
to make the fish because
fish walked. Right? Like, there's no time. He
would just be so engrossed
in it,
and, yeah, they they really you know, this
this deen has come to us through
through incredible
hard work. Imam al Zamasri lost his leg
at in traveling and seeking knowledge, and he's
from the central land from Central Asia.
He'd be traveling in winter from city to
city, seeking knowledge from different teachers and so
on. And in one of the journeys, he
got frostbite
and had to had have part of his
leg chopped off.
But he he had to go to the
Qadi and get an actual thing that his
leg was lost in a noble cause and
it wasn't because of any crime that he
committed. Because highway robbers,
their punishment
is amputation.
And because highway robbery ruins
economies. It
disrupts trade. We ask Allah that that trade
disruption tendencies
be averted from humanity right now.
So may may Allah facilitate for us the
ways of striving.
Thank you for listening to the Raaha, daily
guidance for seekers with Sheikh Farozra Benny.
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