Faraz Rabbani – The Rawha #085 Upholding the Limits of Allah Keeping a Notebook Means for Good Memory
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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.
In our daily Roha, we are completing our
look at
Imam Zanuji's work on the proper manners of
the seeker of knowledge.
And in this in the section that we've
been looking at, he's been talking about some
ways of scrupulousness
of what are
in the path of seeking knowledge.
And
so he talked about
the importance
of
being careful,
you know, scrupulous and careful when it comes
to the company one keeps and being careful
about
upholding
the sunnah of the prophet
Right? Because and the proper manners of the
religion.
And that's a it's a beautiful insight,
right, that whoever is neglectful of proper manners
will become negligent of the sunnah.
And whoever become negligent of the sunnah
will become negligent
of the
And whoever becomes negligent of
the will be will be endangering
their hereafter.
So one one needs to be,
one needs to be
careful
careful in this regard.
And he said
also to pay attention to one's prayer.
Right?
That one, pray, but pray with the the
prayer of the people of Khushur.
Right?
And, and this is very important. Right?
Ibn Atha'illah summarized it
really beautifully in his hiccup when he
said,
Knowledge,
if it comes with with
of Allah, it'll be for you.
Otherwise, it'll be against you. Meaning, it's feared
that it'll be against you. Because Allah subhanahu
wa ta'ala says in the Quran,
in Allah is only held
in awe, in
amongst his servants
by those who have knowledge.
And what is the distinction of knowledge?
The knowledge bequeaths awe of Allah. Otherwise,
right, it became
you know, it it could well
count against you, be a proof
against you. And there's many hadiths about that.
The prophet sought refuge in knowledge that does
not benefit
which is why
the
it is very important to
watch
one state as a seeker of knowledge.
And
one of the barometers of one's faith is
one's
presence of heart in the prayer. If that's
diminishing,
then, you know, the means of deen are
diminishing in one's
life.
So then he
and this also aids 1 in attaining knowledge.
So that's where we reached. And then he
said,
So
Najmuddin Umar ibn Muhammad al Nesafi. So Imam
Najmuddin
Nasafi
said one should be careful about the Nasafis
because,
you know,
these cities in Central Asia produced
numerous scholars. There used to be great centers
of learning.
And then they got run over
by the different waves of,
you know, of the Mongols and the Tatars
and others.
So what these a lot of these cities
shrank in influence. Right? So historically,
there are numerous well, while we know Al
Bukhari was imam,
the author of the Sahih,
in scholarship there's numerous Bukharis, especially Hanafi ones.
There are numerous because
Bukhara, Samarkand,
and many of these cities were great great
centers
of learning.
So they mentioned, for example, the central Masjid
in Samarkand.
That in general,
the whole Masjid
is considered one place. So you can pray
anywhere in the Masjid, you can follow the
imam. Of course you should be in rows,
but, you know, if you got locked in
somewhere in the Masjid, you could pray from
there because it's considered one place.
Right?
The some of the fuqasa except in the
masjid of Samarkand. They're so big
that the the remote areas of the masjid
we consider separate place.
Right? Because you you perhaps couldn't see or
hear the imam.
Right? Because it's just so big.
And and there's many many nesafis in the
Hanafi school.
And as in general, one of the many
sciences of Islam is the science of the
biographies,
of the great scholars and the righteous. Right?
So one shouldn't jump. So it says,
oh, the author of the tafsir,
the author of the great books of Hanafi
fiqh. Well, there's many Nisafis.
The nesafi Imam Hafiduddin nesafi
is different who who authored the great tafsir
tafsir famous
as tafsir and nesafi,
and authored some great works
is different from the author of
And there's many, many other Nasafis.
And that's one of the areas that a
careful student would be careful about making sure
one got the right person.
So
So he said,
be with respect to commands and prohibitions,
protective,
and
b,
with respect to the prayer,
constant
and guarding.
Right?
Be constant, like, you
know, be consistent. Don't fail to perform them
and perform them properly and to adhere to
their sunnahs and
and and adab.
And
so guard the commands and prohibitions,
right,
of of the religion.
And be be and carefully be carefully consistent
and protecting of your prayer.
And seek this the knowledge seek the sciences
of
divine guidance.
Right? And strive.
And seek assistance
in all
good things.
You know, that which is good and pure
and wholesome.
Right?
In terms of your provision
and in terms of what you consume.
Right? And the hadith here,
Allah is pure and accepts
nothing but
the pure.
And the
it's in the indefinite
except
pure things,
right,
which make which generalizes it because in the
indefinite, it generalizes it. Right? It's not the
pure it's not
it's not just pure
livelihood or pure
food
or pure
or pureness of intent.
That in everything, the believer sees
the tayib. Because that's what's acceptable to Allah.
Outwardly
and inwardly
Right?
If you do so,
then you'll become a person of deep understanding
and
memory.
Right? So
hold fast. So he gives he gives this
is his advice. You want to become a
person who gains deep knowledge
and who retains their knowledge.
Guard the commands and prohibitions.
And the commands and prohibitions are at 2
levels.
The commands and prohibitions of obligation
and the commands of provision
of
of, you know, that which is obligatory and
prohibited, but also that which is recommended and
disliked.
Because the recommended Allah subhanahu wa ta'ala has
told you to do it, but won't hold
it against you if you don't.
The dislike, Allah has told you not to
do it,
but he will not punish you if you
do.
But is
it pleasing to him that you do it?
Yes.
The the the recommended. Is it displeasing to
him that you do the disliked? Yes. Right?
Which is why they say,
when, you know, the
the
the the
rulings
of moral responsibility,
they say,
in general are are 5.
Right?
Obligation,
recommendation, permission, dislike, permission.
But for the
for the one who loves, there are 2.
Do and don't.
Right?
And the permitted,
you consider, can I do it in a
way that would be pleasing to the the
one I love?
If you can, do it. If you can't,
then it is moments
of absence with the one you love. Right?
That's the attitude of
you know, the the prophet had to actually
tell the sahaba many times to
restrain themselves because they were and say, the
wakr was so keen to engage in they
found it difficult not to make
when he went to the toilet. Like, for
a while, he put stones in his mouth
just so that he would hold himself for
making.
Yeah. But that's the the attitude of avidness.
Guard your prayer,
seek knowledge
of of the
of the sciences of religion because there there
are many,
and strive
and seek assistance in all that is wholesome,
most importantly of your provision
of what you eat and drink, what you
dress,
of keeping the company
of the
of the good. If you do so,
you you will become a person of
deep understanding
and memory.
But that's the means that you take.
And ask
your god. Right? Ask
your your lord
for him to preserve
what you have preserved of knowledge. What you
of what for for him to retain for
you
What you have retained of knowledge?
Out of avidness.
Right? Out of avidness.
In his bounty.
Right? All these means that we take are
because we are avid for what?
Abroad. Right? What's with Allah is best for
the people of virtue.
Because Allah is the best of protectors.
Right?
Right?
And of course, it's pointing
to
He's the most merciful
of merciful.
Right? He's the absolutely merciful.
It says, obey and strive and do not
be lazy.
For truly to your lord,
you are returning.
And don't
lay down
all night.
For the best of creation,
only little at night
are they lying down,
and which is pointing to the verse of
the Quran.
Right?
And
they they used to
lay down at night, but a little.
Right?
And in the depths of the night, did
they seek forgiveness.
Right?
Right. Which is the description
of the righteous servants, which has come many
times in
Surat al Muzammil. Right?
Right?
And you see the description of the prophet
and a group of people of those with
you. And, of course, they this is the
Quran is not a book of
of reporting.
Right? That, yes, the companions used to also
stay up at night. Right? There's a mari'al
hissiya,
the Saba were honored because they were with
the prophet as well. Right?
But the the meaning of being with the
prophet sallallahu alaihi wa sallam is possible
for those who uphold those qualities.
Right? So we can have that withness with
the prophet sallallahu alaihi wa sallam, and where
is the prophet sallallahu alaihi wa sallam? He
is
with his lord
in
in closeness and honor and and rank, etcetera.
Right? So one of the keys to closeness
to Allah to
be of the
is to be,
right,
to uphold this essential sunnah
of worship at night, but with balance.
Right? With
balance
and in a sustain a sustainable manner
as is the sunnah.
So he gives this broad advice
and then he goes back to there are
also some specific things.
Caution ultimately arises
from
being keen
to preserve benefit.
Right? So he says
It befits that one always have
a
a notebook
that so that one can review it.
And a notebook
a means a notebook that it's something that
brings together paper. Right? So whether it be,
you know,
it's any a book, a book or a
notebook. A book that one is reviewing
or
one's notes.
And the here also especially one's notes. Right?
Because it's easy to take notes with a
point point of taking notes that you review
them. Right?
And he says
It is said
that whoever doesn't have a notebook
up their sleeve,
wisdom will not remain
in their in their heart. But how will
wisdom, you know, knowledge, etcetera remain in you
in you? If you if you review it,
like it won't
just pop up by magic, it's
review.
Right? It's review. The kum because they used
to the the way
they would yeah, because
they used to have wide sleeves and that's
why even the expression in English, up your
sleeve.
Right? Because you're walking in public, etcetera.
They they would keep their the books under
their
sleeves. They had wide sleeves.
They protect them from dust and so on.
So that,
so that's what do you have up your
sleeves. Right? Because that's how people used to
keep their
And a lot of things aren't that new.
Right? Like, from the interesting thing is
in the in the Muslim world and in
the use of the there's a a book
a while back called Shakespeare's
Blackberry or something like that or Shakespeare's tablet.
I forgot what the title was. But basic
and it's something that one of the things
people you saw in many Muslim societies as
well, and it's also in Europe, they used
to keep a slate,
right,
with
with a with a pen. They used to
write on it, they used to wipe it
out because paper was very expensive.
So things that you're just jotting down and
many people used to keep their agenda
on that. But to, you know so one
is to review benefit
and the other is
so that if you hear something of benefit
then you write it down. Right? So one
should always have have a note yeah. A
notebook with 1 which is he mentions next.
And it befit it's proper that in one's
notebook,
they be
some white space.
Right? Some blank pages.
In order to write down what one hears
it
from
the from the the the the word from
the from the mouths of accomplished people.
Right?
And one should always keep,
ink with 1, like a a pen, in
order to write down what one hears.
We've mentioned what's come regarding this of,
and this is,
and one of the things they say when
it comes to writing these things down is
that practically once you have a system of
not losing it. Because it's very easy to
write things down, but it's very easy then
not to retain them. Right? So one should
have some plan of how one
retains them, to have a system
of
how one keeps track of one's notes, Whether
it be by subject
or by date,
keeping an index or whatever so that,
you know,
one is able to go back to them.
And what one of the things we see
from the from the mashaikh is to have
a periodic review of what one has done
before. Right? Oh, one of my teachers
used to have a
even though he was he'd he'd graduated from
his own studies, had he had, you know,
gotten his
or his teachers said, you know, that you've
now completed your studies. But he's still, of
course, continuing, but every 6 months, he used
to review both the classes that he had
taken and the books that he had read.
He
would take, like, a week or so
every 6 months to to do a quick
review without stopping everything else,
you know, as for a high level review
of what he'd covered before.
Because the point of knowledge is to retain
it. Right? This is this is guidance. Right?
This is guidance, so you want to to
go back.
And that's a a key with the Quran.
Right? The prophet
Quran. Review the Quran.
Because otherwise, the Quran flees
from any of you like a camel would
flee if left untied.
And the same thing applies to hadith.
Right? There's merit in memorizing hadith,
but the encouragement in the sunnah is to
retain it.
May Allah illuminate
and this is a hadith.
May Allah illuminate the countenance of 1
who hears my words
and who encompasses them.
And and the word is
is from to become a
becomes
a con
a vessel for the knowledge. And then
conveys it
as they heard.
And there's various narrations because something the mentioned
this on multiple occasions.
And it's
it's an example of a Mu'tawatir Hadith. Right.
But you see clearly, the only way you
can convey it as you heard it
is
if you retained it. Right? And that's,
you know,
you know and that's
one of the the amazing things when it
comes to
the the knowledge of the deen itself. It's
not by and it's a bad habit now.
People just say whatever they feel like, but
the basis of knowledge is precision. Precision in
the transmission of the Quran, precision in the
transmission of hadith, and precision in the transmission
of,
you know, of any of the sciences of
the religion. Sometimes people say, well, the books
just repeat the expressions with the very careful,
right, that and certain things just enter the
scholarly vocabulary. What's the definition of of of
repentance?
K. Because they're so keen to be precise.
It became like a shared definition. You don't
have to reference who said it because
you know? But this importance and the only
way that's possible
is through,
you know, regularly going back to one's notes.
So given this emphasis on retaining knowledge, the
next section he has
is on the things that facilitate memory. And
a lot of these are based on Tejruba.
Right? They're based on
experience.
Right?
The
retaining of knowledge,
it's,
is
the preservation of knowledge
is
the direct means of the facili of the
preservation of religion.
Right? And the the the aim
of
the the higher aims of the Sharia,
the purpose of religion
Without religion, life does not have purpose.
Because your life is
terminal,
has an end,
and then,
you know, it's pretty bad if you you
don't have anything you get out of it.
But the the higher aims of the Sharia,
the first is hifsudine.
Right?
And is a preservation of religion. And the
preservation of religion is by the preservation of
knowledge. And knowledge is preserved only by
retaining it
and then transmitting it as retained. Right? And
Allah Subhanahu Wa Ta'ala tells about the Quran.
Truly we have sent down the remembrance.
Truly it is we who will preserve it.
Right? So whoever
is has the the the facilitation honor to
be part of that divine preservation
of
the guidance
of the Quran.
Right? That is,
you know,
you know, that's you know, there's tremendous merit
in it. Right? So and it's easy some
sometimes to lose sight. Why am I memorizing
these hadith? Why am I memorizing
this Quran? Why am I sitting memorizing some
rulings of fit? Whatever this all from
being part of that divine flow of mercy.
Right?
Said the most powerful means of memory,
and this chapter you can almost divide in
2 parts. There's
the things that are absolutes
and then there's specific things that are based
on
they're just based on experience,
right,
or they're contextual.
So the strongest means of memory are
are striving
and
con and consistency.
It's striving,
exerting one's effort in it, and being consistent.
And he
covered those aspects already much earlier. Right? I
think the second or you know, one of
the earlier chapters.
And reducing
one's eating.
Right?
So that one is able to to, you
know, to to strive,
and so on, doesn't become lazy of temperament.
And praying at night and praying at night
and asking Allah
because if you want it, ask for it.
Right?
Call upon me and I will ask you
and I and I will answer you.
So if you want it, ask for it.
Right? And if you really want to ask
for it, ask when most likely to be
answered.
Right? And the the hadiths,
right, that
our lord descends
in the last 3rd of the night and
asks, who is there to call upon me
so that I may respond to them? Who
is there to ask of me so that
I may give them? Who is there to
seek my forgiveness so I may forgive them?
Right. So that's a that's
that's a time if you want something, you
ask for
it at the right time.
And reciting the Quran
is from the means of memory. Right?
Of strengthening one's memory in general.
Right?
They say that and it said it's it
said that there's nothing
that is more facilitative
of
strong memory than reciting the Quran
while looking at it.
Right?
While looking at the in
it. And this
applies to any memorization
in general that if you try to memorize
while
looking at what you're memorizing,
it is much more conducive than simply
repeating it without looking because the more senses
you engage in something, the closer it is
to
facilitating memory. And then this is a spiritual
means. Of course, you have to exert the
effort in the thing itself,
right, but,
it's obvious that, you know, if you're busy
trying to memorize other things but you're not
reciting the Quran,
which is what you've been told
to prioritize, then,
you know, you may see
lesser divine favor than someone who exerts the
same effort, but who also with that effort
is taking the spiritual means of divine
facilitation. And we know
from the hadith, the hadith could see that
whoever is busied
by
reciting my book from asking me,
right, I grant them the best of what
I grant those who ask.
Right.
So the recitation of the Quran, there's numerous
texts from the Quran and this is one
of them. This hadith
and others that is clear that there are
spiritual means. There's practical means to attaining things
and there's spiritual means.
Dua is a spiritual means,
but the recitation of Quran is a facilitated
means for anything worthy that you seek.
Right? And the
so that's,
you know, from the basis.
And in general, he says, reciting the Quran
while looking at it is of greater
reward,
is more virtuous.
So he just takes gold takes an aside
here said, one of the great righteous, Shaddai
bin Hakim,
saw one of his brethren of his companions
in a dream after that friend had passed
away that and he said, what what thing
did you find of most benefit?
He said,
reciting the Quran
while looking at it. And that, you know,
and the the text related to that are
are many.
Dreams are not of legislative value. They don't
establish a thing, but they sometimes confirm because
we know from the prophet
that there is no
revelation
after
prophethood.
However, you know, accept
a righteous dream that
a righteous servant of Allah's has. Right? And
there's, you know and
but
but
dreams
confirm
and clarify.
They don't establish.
Right? You don't make decision just based on
a dream. Right? Because
but sometimes they can clarify something. Right? So
if someone's considering
marrying someone and it seems to be the
right decision, but sometimes there's fears and misgivings
and confusion, a dream clarifies, it doesn't establish.
Right? So this is from that. Right? They
they say, you step in this will be
here. Right? One takes,
you know,
comfort in it, but it
can clarify it does not
establish.
Picks up the book,
one engages in the remembrance of Allah.
Right? And he supplies in general.
Right?
And what he mentions are the
and the righteous good deeds, which there's various
narrations come which are to say
and some narrations and
because anything of significance one begins, one begins
with the basmalah.
Right? And the wisdom in it is
obvious
that the whole point of knowledge is that
be an act of
seeking
to remember Allah subhanahu wa ta'ala.
So if one begins it engaging in some
remembrance, it is far more facilitative to have
the right intent,
the right approach, etcetera.
Right?
Right?
And, of course, the the rest he says,
Right?
To the extent of every letter that is
written or will be written
forever and ever
for for all time.
Right? And this has come from some of
the early
from from the early Muslims.
And at the end of anything that one
writes,
one says,
I believe in Allah, the
the one, the unique, the true, alone
without partner,
and I disbelieve in all besides him. Right?
And again, what we see clearly in the
sunnah that
we end
our
correspondence,
our gatherings,
etcetera
in the name of
Allah. Right?
And the prophet himself did it in a
number of different ways.
Right? His writings ended with praise of Allah.
You know, the correspondence that he sent. But
they ended in different ways. So you begin
with praise of Allah and some remembrance and
you end with praise of Allah and some
remembrance.
And the and the the scholars took this
general sunnah that there's no
exclusive specification that this is how you do
it,
that you begin in the name of Allah
with praise of Allah and you and with
remembrance of Allah, and you end likewise.
And how one does that? There's a number
of ways, sometimes the will give us a
specific way of doing that as a facilitation.
Well, if you don't know how to do
it, this is one way to do it.
But it's not exclusive. Right? So it doesn't
require proof. Right? The general sunnah is to
begin
with in the name of Allah with praise
of him and to close
with
remembrance and praise of Allah Subhanahu Wa Ta'ala.
And one makes much
sending of blessings upon the prophet for
he is mercy
to all
the worlds.
Right. He is mercy to all the worlds.
Right.
Part of that is open with that.
Right. Open with that.
Right? And you see the praiseworthiness
of that
from the
if it's considered
it's understood to be of the praiseworthy sunnahs
of
formal writing. That one begins
in the name of Allah with
praise of Allah, with the Bismillah, with the
and
with sending blessings on the prophet sallallahu alaihi
wa sallam.
And they say there's 2 other things one
begins with to mention what one is
what is
what one's writing about and why.
Right?
And likewise in closing, it's praiseworthy. Like with
dua,
right, the prophet encourages to to to begin
and end one's dua with sending of blessings
on the prophet
and expresses love and gratitude,
right, to to the prophet but also love
love of Allah,
right, for the blessing of
the messenger and the message that he has
come with and gratitude for that.
And it's a source and, again, it's it's
a spiritual means as well.
Spiritual means of divine facilitation
and the the merits of salaam, the prophet
and it being a source of mercy
is
is evident.
There's so many hadiths about it.
And then it's said, and these lines are
ascribed to imam al Shefri.
Right?
So it said, Imam Al Shaffei
complained
to Waqiya.
Waqiya means
was a great
imams of Hadith
and Fiq.
Also, of those who took from Imam Abu
Hanifa as well in in Fiq
and who is renowned for his memory.
Al Wakir was asked in a separate context,
what gave you such memory? He said,
We seek
assistance in memorizing the hadith of the messenger
of Allah by acting upon them.
And and there's many aspects to that, because
once you in fact, you're acting on it,
you you know it. But others
that acting on, you know, the, you know,
the guidance is a blessing.
And gratitude for a blessing is to direct
it for what it was created for. And
when you are grateful, that's when Allah will
grant you increase. And from the increase is
it's,
you know, being able to retain it and
benefit others with it.
So Waqir was famous for his memory. So
it is said Imam Al Shafi'i complained to
him about his bad memory. Right.
I complained to Waqir about my poor
memory. Of course,
did not have poor memory.
This is
The good deeds of the virtuous
are bad deeds in the sight of those
close to Allah Subhanahu Wa Ta'ala. By the
by the standard of excellence that he wanted.
Right? Imam al Shafi'i was a young young
man, like a young he was a boy
when he first went to Ma'am Malik, and
he found himself that that there is a
gathering of Amalek and he wasn't ready. He
didn't have pen and paper.
So he was sitting at the back
and he was writing with his finger on
his hand.
Amalek
was a stern man because, well, he said,
we don't mess around with the hadith of
the messengers.
So he went up to him because he
saw that. He seemed very keen. But,
like, what are you doing in my in
my class?
You're pretending to be writing.
Why don't you have pen and paper?
He said I was writing so I wouldn't
forget it.
So Imam Malik was like, what's your what
the fuck is? He said, what's your proof?
Then ask me about any of the Hadith.
And he did and he retained all of
them. Right?
But
but he wanted but the one
who's seeking excellence is never
satisfied. They want more. And by that standard,
you feel that what you're doing falls short
and this is one of the meanings of
the prophet
seeking
forgiveness.
Because any station that the prophet reached, he
felt that Allah deserved better. So he sought
forgiveness
from what it what was before
and saw an increase
going forward.
So so al Wakir
guided me to leaving
contraventions,
right, contravening the divine. Right? Marcia.
Now
Marcia the root of Marcia
is to go against the command
to go against the command.
And the difference between the
which is a sin.
Right?
An is that which is sinful.
A in
the root in the
is
to not obey,
right, to to
to disobey.
Right?
So this is where people this is why
like, when it comes to Satan Adam, for
example, did Satan Adam commit a sin?
No.
A sin is to do something
that is
punishable.
You know, that will be
he
went against
alter you know, he ended up doing something
that went against the divine command,
but he did not do it out of
sinfulness.
Right?
He trusted.
He didn't think that there would be anyone
who would lie in paradise. He'd never experienced
lying and deception.
And the shaytan came
in
paradise.
Right? And he
told them words that say now Adam trusted,
so he did so the wording in the
Quran,
Right?
So Adam
did not obey his lord.
Right?
So he erred.
He did not commit a sin in the
sense that he disobeyed.
Right? In the sense of that's the command
and it was disregarded.
Right? So
he
called me to leave
disobedience.
Here, it refers to both
leaving outright sins, but everything else that contravenes
the divine command.
Right? Which is
to avoid not only
sin, but also the disliked to to leave
the failure to do the praiseworthy. Because to
the extent that you're in a state of
correspondence
with Allah,
you will find
if you are as he seeks from you,
you will find what you seek from him.
Right? To the extent
that,
you know,
you are as he seeks from you, will
you find what you seek from him?
Right. For memory
is an honor
from my lord.
And the
and the bounty of Allah is not gifted
to 1
in disobedience.
Right?
And this is tried
and
tested. Right?
And of course,
some of the scholars put it put the
this
this this conversation between Wakiya and Wamasekafa in
poetry.
Right?
The
the direct which is why he says kila,
the direct wording
is slightly
distinct. And then he he he mentioned some
of the practical
means of memory, which we'll look at. And
some of these are based on
there's a few aspects to it. Some of
them are based purely on tajruba.
The other things, many of these are things
that are either directly encouraged in the sunnah.
Right? And every sunnah comes with light.
Right? Every sunnah
comes with light. Right? You are in a
state of following the prophet.
Right? And also,
they come with benefits.
And then also, they express concern. You care
about guidance.
Right?
So,
so some of them are from that. These
are things encouraged.
You know?
So they come
with benefit, but they're also expressive of concern.
And some other things are just based on
experience. Right? And there those are things that
are based on.
We have no
we're not bound to
accept them,
like
you're eating
almonds,
though interestingly, and you someone could do a
conspiracy on this. Interesting. You know, Obama used
to eat
a certain number of almonds daily according to
some narrations,
which may have been denied by him.
But, you know, those are yeah. There's something
that people found benefit in
and said we found benefit in this. You
one doesn't have to believe it. And many
of them if you try, you know,
you know,
it it could be true, but but the
underlying,
principles,
he's he's highlighted.
Thank you for listening to the Raaha, daily
guidance for seekers with Sheikh Farazrabani.
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