Faraz Rabbani – The Rawha #087 What Facilitates Provision and What Diminishes It
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You're listening to the Roha, daily guidance for
seekers with Sheikh Farazrabani,
who will be covering Imam Yusuf and Abiheni's
beautiful collection of 40 sets of 40 hadith
of the prophet, peace and blessings be upon
him, as well as Imam Zarnouji's guidance for
seekers of knowledge regarding the ways of seeking
knowledge.
In our daily Roha,
we have been looking at the final part
of one of the lasting masterpieces
on
the Edab of learning.
Right?
And the author began by mentioning a basic
principle
that
anything
that is pursued if pursued
without
the right approach
will not result will not have the desired
results.
Right? And that right approach is
which is the right way of doing things.
Just as
whoever wants to get to a destination
and they don't take
the right route,
they won't reach that destination regardless of how
long they've been traveling.
Right? So he has shared
some
unique
a lot of wisdom
related to the journey of knowledge.
But then he mentions
and then in the end,
he mentioned some
practical councils
related to how one relates to others, which
we we saw in previous chapters
of having
2 key qualities.
The seeker of knowledge needs 2 key qualities
in dealing with others which are Shafaqa,
your caring concern for others
and
and since you know being you
know having sincere
concern for them. And these qualities are essential
because this is what
the characteristic of someone
who is walking on the footsteps of the
prophet and
inheriting
the prophetic
responsibility,
the prophetic trust
of transmitting
his guidance
would entail.
Now with that,
one to be able to benefit, one needs
to be scrupulous.
Right?
And we looked at what is
warah. Right? This essential quality of to be
to be careful in matters
of religion and life both outward,
but also to be careful
about the state of one's heart.
Right?
And
in the
the chapter we're going to be looking at
today, which brings us very close to the
end of the work, he mentions
risk. Things that facilitate provision.
And that which give one a longer life.
Right and what diminishes.
Because
to be successful as a seeker of knowledge
one needs
to be able to retain one's knowledge which
is what he looked at in the previous
chapter.
And in this chapter
practically
to be able
to sustain oneself as a seeker of knowledge
one needs rizq, one needs provision
And that provision needs to be blessed.
Right? So the provision needs to be there.
Right?
And we've seen the seeker of knowledge is
either a dedicated student of knowledge, right, who
are stead who's studying full time.
And it's a communal obligation
upon the ummah to be supporting
the people of knowledge and the students of
knowledge.
Which is why and this was something the
early Muslims took particularly seriously.
Such that
in the early generations it was an accepted
truth
that
one could not charge
for teaching the religion. Why?
Because
the communal obligation was being so clearly fulfilled.
The people of knowledge were being supported,
right.
And one example of that, Imam Abu Hanifa
before he dedicated himself to seeking knowledge was
a wealthy merchant. He was a cloth merchant.
And when he dedicated himself to study
and he used to support the scholars.
And part of the sincerity of his
support and then when he dedicated himself to
study, he was supporting not only
scholars
from whom he agreed with but he also
supported
scholars and students of the scholars
of those who were
actively
in opposition to him, who actively disagreed with
him.
Many of the Ahlul Hadith of the scholars
of Hadith who are opposed to him, they
discovered that it was Abu Hanifa who'd been
supporting them when he passed away. Because until
the matters of inheritance were resolved, they did
not get their support for a period of
time. Because the inheritance get paused until
the estate gets paused until,
you know, the inheritance is discharged.
And
so there's a communal obligation aspect here that
one has to take very seriously.
And one of the keys they mentioned that
if Allah Subhanahu Wa Ta'ala has facilitated for
you at any level to seek knowledge and
you want to be blessed in the pursuit
of that knowledge, assist others who are seeking
knowledge. If you can assist them materially
or you can assist them
with serving them or facilitating them in any
way, we know
the general
promise of Allah and his messenger.
Allah
remains in
the assistance
of his servant as long as his servant
is in the assistance of others.
Right? From which the Ulema said,
Whoever does not serve regrets.
Right?
And one of the great scholars of India
who wrote several 100 books,
they asked him,
what made your knowledge so blessed?
He said, a daily hour.
So what do you mean by that? He
said that in the afternoon break
when people
would go would have lunch and rest he
would give an hour
of service to his teachers.
Of his own
you know so he sacrificed something of his
rest time, made his lunch break shorter and
used to serve his teachers.
And of course there's a practical element, if
you serve them
you'll be closer to them. So you'll learn
about their example.
You'll get some of their counsel, some of
their insights, etcetera.
But
you're and service is to assist other in
fulfilling
their
aims.
Right? That's service. Service isn't, well, I'm gonna
carry your shoes. I don't need you to
carry my shoes. Right?
I don't care. You know, I'll you know,
it's not tokenism.
Right?
It's to assist them in
in what they're striving for.
So if you're, you know, trying to seek
knowledge yourself, one of the great ways to
facilitate that is to
to be of service
to the way of knowledge
with
with your wealth, with some of your time
etcetera. And you won't be losing that time,
but rather that time
will give you a return
in
blessing and benefit.
So he tells us.
It is absolutely needed required for the
seeker of knowledge to have
a sustenance.
The is your basic provision that that which
keeps you alive.
Right.
And that requires planning which is why not
everyone is able to study full time.
And
the smart plan though, if someone aspired to
do that,
they may work for a few years and
save
or if they have the readiness,
right. One of the important Sunnah with respect
to provision
is that
if one has the readiness,
right, in that one has
taken steps on the path of knowledge
and is finding progress and one
sees
an avidness
to benefit
oneself
from knowledge
and to be of service to others through
that knowledge.
Then particularly in our times
to seek the means to be able to
dedicate oneself to study is not from humbling
is not from
you know disgracing oneself.
It's not from Idullal.
Right? If the intention
is correct and that's what we always hear
from the scholars
when they advise students of knowledge. Right? That
someone says, well, I if I could, I
would seek knowledge. Take the means to be
able to do so. Right? See if there
are those in your community, etcetera, who will
support that. So I don't want to ask.
Say no. Don't ask for I.
Right?
Right. But rather, the question to ask is
have you been, you know, have you been
serious in
seeking knowledge and acting upon it yourself?
Are you keen to be of service to
others? It's not I want to become a
scholar. I it's not about I, but to
be of service, to be a benefit to
others and then taking the means of being
supported in that way with dignity, right,
is
something that it should not be neglected. And
every community
should needs to have a plan
of supporting
students to become scholars
and of supporting scholars
to be to be dedicated to teaching. Every
area where there's Muslims need to have some
people who are
dedicated to teaching
and some people who have been dedicated
communally
to become the next generation of scholars,
right? And this is something that there is
nothing more important,
right? No masjid, no Islamic school,
no social service
that a community can provide that is more
urgently needed than
the immediate facilitation
of
people of knowledge to be teaching there, to
be providing religious guidance. And number 2,
the next step, to be providing
support
for students of knowledge to be
to be to become
future
teachers of the religion.
Right? And that's something that our community
communities are
negligent
about.
So and then it's
needed for the student knowledge and
to know the things that increase in one's
provision,
right, in one's sustenance.
And because the and of course the increase
is not just material,
right? The the real increase in one's provision
is
the intangible increase that Allah bless it for
you
and that he give it that subtle reality
of barakah.
The secret of increase
in things.
And the things that increase in life
both in the duration of one's life and
in the benefit
of one's life. As Ibn Atha'ialla said, How
many a long life that had little
fruit that bore little fruit?
And how many a short life was exceedingly
fruitful.
And that which would increase in one's health.
Right? And taking the means to have
spiritual health so that one has a blessed
life but also in one's physical health so
that one has a lengthy life are both
called upon.
So that the seeker of knowledge can be
freed up
to strive
to actively strive. And is
active,
you know, to actively direct oneself.
Right?
K. As Allah says,
Whoever
seeks the next life and actively strives for
it with the striving befitting it, that striving
is
recognized. And in all of this, the
they, the scholars, have written many books.
But here I mentioned some of the things
that
that bless and increase one's wealth and one's
life
and one's
health in brief.
The messenger related
have said, nothing words of destiny other than
supplication,
and nothing
increases one's life
other than
virtue.
Increases it, meaning, in benefit.
And what's Bir?
Bir
is
to be virtuous
and to act virtuously.
Right?
And the prophet
highlighted the key quality of righteousness
of of of of of virtue
which is good character. He said,
Right?
Right virtue is good character. Of course this
is, what kind of?
What kind of relationship between virtue and good
character?
Yeah.
It's of
right. It it's
either that
good character is a key part of virtue
or it's a key expression of virtue depending
on how you define the two terms.
For and then the prophet related said, for
for a man may be prevented
from provision, from risk,
by the sins that they commit.
So here, there are 3 keys
to
blessedness
in life
and in time and in well-being,
which are
anything that you seek, seek it ask Allah
for it.
Right? Make du'a.
And of course du'a comes from seeing things
as being from Allah.
Number 2,
commit to virtue.
Right?
Because Allah is with the virtuous. In
Allah Allah,
truly Allah
is indeed with the people of excellence.
And keep away from sin because sin
diminishes
good
Right? And knowledge is an honor,
it's not granted
to the criminals.
Okay?
At least beneficial knowledge.
And he says
risk. It is established by this hadith
that
committing
sins
is a cause
from being prevented from provision.
And risk
refers to what
and provision of course is what Allah gives
you of that which sustains you and nourishes
you.
Right. And there's a material sustenance and a
spiritual
sustenance.
Your knowledge is a risk from Allah.
Your the state of your heart is a
risk is a risk from Allah. Your akhlaq,
your character is a risk from Allah subhanahu
wa ta'ala.
Right?
And particularly
lying.
Why? Because it's come in so many Hadith
that
beware
of lying.
Right? That beware of lying because lying leads
to corruption,
Right?
And
there's many, many warnings about that. And that
the believer could have any
qualities, even bad ones, other than
lying and deception.
And these are from the signs of a
hypocrite.
Right? And all the other aspects of hypocrisy
all arise
from lying.
The prophet
said the signs
of
a hypocrite are 3.
When they speak, they lie.
And if they promise, they break their promise.
But the Ulamas say, break it speaking,
making a promise
without the intent of fulfilling it.
The prom your promise was a lie.
With a Tumina Khan, and when they're trusted,
when they're entrusted, they
breach their trust.
So when you said by your word or
your state that you will be trustworthy,
when you weren't going to be trustworthy,
that claim of trustworthiness was a lie.
So the qualities of hypocrisy
return
to lying.
Right?
That's why lying is so
so
serious. And lying
results in poverty.
Hadith
and and specific hadiths have come regarding this.
So this is the first thing. Right?
To guard one state,
particularly,
right, to be careful if you want to
be blessed. This is the broad principle that
he gives. Right? And this is how he
right? That if you want blessing in your
time
and in your life and in your well-being
and in your provision, then what do you
do?
You take care of
1, making dua.
Number 2,
of striving to uphold
virtue,
Bir,
right,
which is manifest in good character. And number
3,
leaving
sinfulness.
Right?
Right? Because sinfulness
distances. Right?
And
of the worst of the the root of
corruption
is lying.
Right? The root of corruption as so many
hadiths mentioned. Right? And the the warnings of
the Quran and Sunnah against lying
are numerous, and you can find them in
and
elsewhere.
And then
so he lay lays out the
the the broad principles and he gives practical
insights.
Right. So
he
says
says likewise
sleeping in the in the morning time
prevents provision. Because the prophet
said
Allah bless my community in its early hours.
Some of the olema said, this is unless
you have made the most of the night.
Right?
And the the ulama differ about it. Some
of the ulama would spend much of the
night awake
in worship
and in
seeking knowledge
or writing. And then,
But at the very least, to make the
most of fajr time, which is religiously called
upon. But the general you know, most people
who live in certainly, if you're in the
world of means, you have to work during
the day. So if you sleep in, you're
gonna miss out.
Generally classes would be in morning times.
Right or the you know
and that's one of the times when a
lot of people are prevented from benefit in
seeking knowledge
because
even if you're working full time,
the fajr time and the time before you
head out to work, that is a time
when you're on the risk of knowledge, that's
a time when you could have sought it
even if you're working full time.
Need some time management.
And he says
excessive sleep results in poverty because you miss
out.
And missing out on learning.
Right? And we've talked about having balance with
respect to sleep.
And one of them
said,
said the the pleasure of people is in
putting on clothes.
Right? That's what people are cared about is
their appearances.
And the gathering of knowledge is in leaving
even drowsiness.
Right?
But they say that the foundation of it
is to take care of one's
if of one's physical and
physical
and
emotional and spiritual health. Because if you have
physical well-being, then you'll have the the
the, you know, the the vigor
to pursue,
knowledge.
What another poet said, isn't it from complete
loss
that
that nights
pass by without benefit
and yet are counted
from my life.
Right?
It's an empty slate. Like, there's there's nothing
good to show
from it. And the least of it is
to spend something of the beginning of the
night and something of the end of the
night in the worship of Allah Subhanahu wa
Ta'ala and in the seeking of benefit.
A night is a time when if one
is not careful,
when that's one of the times when it
is very it's
nighttime is the more likely time to commit
grave sin than daytime.
Certainly, the sins of vices
are easier to commit at night than by
day for most people.
Which is why the prophet cautioned about staying
up unnecessarily at night unless one is doing
so with clear purpose or with clear benefit.
And another
said, said,
get up at night,
oh, so and so.
So that you may be rightly guided,
how long will you spend the night asleep
and
life
is and your lifetime is extinguished.
Right?
And but sleep
is at least
sleep may be bereft of you know, may
may not you may not acquire direct benefit
from it,
but at least it is not harmful.
And a lot of what keeps people awake
at night,
they
do not give their body their due, but
they do not use it in benefit either.
Right?
And that's a detrimental staying up at night,
which one has to be careful of.
And there's some things that they caution about
because they're bad.
Right?
And sleeping
naked.
Right?
These are things that diminish blessings.
And we're sleeping naked is at two levels.
Right?
One is sleeping naked if you're safely covered
by,
you know, by bedsheets
is
completely permissible.
Actually,
in some schools they've actually even mentioned that
there's recommendation in it
because there's basis in the sunnah of that.
It was but it was from the habits
at the time of the prophet that was
acknowledged by the prophet.
Right?
So sleeping naked. But this is when you
sleep naked
with disregard that if someone came into your
room, you'd be
uncovered. Right? That's a state that is like,
if you wish to sleep uncovered, then, you
know, like, without clothing,
then you you sleep with a bedsheet on.
Urinating naked.
Right?
And again,
like, then how do you urinate if you're
covered? Meaning that, you know, because the basis
of uncovering
is that one reduces
its extent and its duration.
So the sunnah is that you uncover you
don't uncover and then you
sit or squat to urinate
but you uncover as you descend
because you diminish
the extent and duration of the uncovering.
Right? But say okay now I'm in the
washroom,
I return to my original state without call.
You know that's
contrary to the sunnah.
Right?
Well, and an eating
in a state of major ritual impurity.
In general,
one does not remain in a state of
major ritual impurity that which requires
for an excessive
duration of time. Right? One can go to
sleep when requiring ghusl etcetera even you know,
the prophet did it on some at some
times.
Right? However,
the discretionary thing one does,
one should it is superior
to take one's first before
doing them. The least, of course, is to
wash one's hands,
right,
As is come in in the sunnah.
But these are, you know, bad habits diminish
blessings. Right? Bad habits leaving the adab.
We can take a broad principle leaving the
proper manners,
let alone the sunnahs of the religion,
diminish
the blessedness
of
one's life, one state,
and one's knowledge.
Says
and and eating reclining on one side.
The general sunnah of the prophet
is that you would eat
leaning slightly forward
And and you can see in the works
of Shamal the description of the eating of
the prophet. He generally sat on the ground
and and
he used to lean forward and there's wisdom
in it. It makes you less hungry for
the food. Right?
And
it less
susceptible to being too relaxed so that you
you don't overeat.
Although the capacity of some people to overeat
in any position,
standing, sitting, or lying down,
is pretty amazing. But
there's been a discouragement
understood in the sunnah
of eating
leaning against something.
Right? Particularly on one side. Right? So you're
you're you're eating
leaning on one side that it's bad adab
at several levels
right. 1 because you're leaving the sunnah of
of eating. Number 2
it's not expressive
of the appreciation for the blessing of food
Right. If you see the duas one says
before one eats and the duas one says
after one eats.
Right.
That one sees this is what Allah has
sent you that will keep you alive.
Right? Food is a tremendous blessing.
Right? Which is why Abu Madyan said that
there are 3 occasions
when
blessings descend upon the seekers of Allah.
One of them is when they eat because
they
eat out of
neediness
and gratitude.
And that's the other of eating. They eat
out of neediness to Allah and gratitude for
Allah's blessings,
which is expressed in the duas that the
prophet taught us.
And likewise
from the things that diminish blessing in one's
life
and one's time
and in one's provision and one's knowledge
is to be
to have disregard
with
the food
that
falls to the side
of the
at the table spread.
You're eating some food fell, you're supposed to
pick it up and eat it.
Let alone
wasting food. And this is one of the
great sources of diminishment of blessing in our
times. People waste
tremendous amounts of food.
And the ulama would say that even you
know everything
that when you have bread eat the old
bread first before the fresh bread.
Because if you keep bringing fresh bread the
old bread will get wasted.
Right? So always pay attention to the all
these things that
because
only when you are appreciative of what you
have
and grateful for it
that you will secure
increase from Allah in
beneficial ways.
If you are grateful we will grant you
increase.
And the increase that counts is not just
increase in amount, but in
benefit.
Says
and burning
the the outer case of
the outer layer of onions
and garlic,
again, because you'll waste it. Don't
don't waste even the because that too is
edible.
Don't waste even little things.
And to clean one's house with
a handkerchief,
right? Because a cloth handkerchief
is a respected item.
So you don't use it for things that
are not
respectable.
Right?
Because it what is the handkerchief? It's a
blessing from Allah Subhanahu Wa Ta'ala. Right?
And to,
you
know, brush 1 you know,
to clean one's
house at night, especially in the old days
because they they would be you know, you
could
hurt yourself. Right? This is practical advice.
And also that's not what the nighttime is
for.
And leave
and leaving
dirt in the house.
I say diminishes blessings rather than say keeping
and I thought it was superstition but it's
a there's a lot about it
that anyone who's serious
about
adab with Allah Subhanahu Wa Ta'ala should at
least strive
to keep things clean.
The angels are attracted to cleanliness.
Right?
And you know forces of you know jinn
and
and dark forces of darkness
like
chaos.
And just as we seek
spiritual cleanliness,
there's a physical cleanliness of body, of clothing,
also of one's place that is entailed by
see you know, seeking cleanliness
and keeping one's house dirty
is not a is not a good
state to be in.
It it affects one. And then also, it's
not conducive to,
you know, to serenity and the other states.
And some of the other things, we'll just
mention them briefly before we before we
stop. And
walking ahead
of one's teachers.
Unless they they request you to. They may
be talking privately some to someone so they
request that you you know that you go
ahead but respect
entails deference.
And calling upon the parents by their by
their name. And this is one of the
innovations of our age,
not so much with parents,
is the leaving of terms of respect
is an unfortunate
custom,
right? And it is not from the customs
that are wholesome
in whatever society that they've been adopted,
Right?
Right?
Just a generation you know, just 2 generations
ago, nobody would just call the president by
their first name, then Obama did this or
whoever it is.
Right?
Because
we've been commanded to to express respect for
all those respected amongst people.
Right?
So whether it be
your uncle or your aunt's
cousin your siblings or cousins who are older,
right? Our deen is based on respect.
We give respect
where respect
is deserved and where it is due
socially, even if undeserved.
Right?
So like that, you don't go you may
develop
a relationship of familiarity
with one of your professors at university.
Never refer to them by first name.
Always refer to them with a term of
respect. Everyone calls them by their first name,
doesn't matter.
Right? We uphold Adab because that's the way
of our of the messenger. Right?
This this tendency
to refer to senior scholars just by their
first name? Say no. So we use terms
of respect.
Sheikh,
Ustad,
Sayedi,
all these various terms and different cultures
etcetera.
These are terms of respect and the whole
religion is based on respect.
Right? Because who is your uncle? Your uncle
or your aunt, right? There's someone who is
a relative
and that relationship
has been made
sacred by Allah Subhanahu wa ta'ala, right?
Who is a all these relationships
have been placed by Allah Subhanahu wa ta'ala
and these are what preserve
the good of this world
and
facilitate
the good of the next. So that's something
that
should be taken with the utmost
seriousness. Right? And you see this in the
conduct of senior scholars.
Right? Look at doctor Omer when he deals
with, you know,
with young students of knowledge who could be
his grandchildren.
He'll still refer to as sheikh so and
so, Ustad so and so. Why?
Because
respect you give respect where respect
is deserved and where it's due.
Right? And that's critical. And if you don't
give respect, why should you be worthy of
the respect of knowledge?
And and then other
small thing and to clean your teeth with
any,
with any
piece of wood. Because it's a sunnah
to both brush one's teeth and to clean
between one's teeth. But don't use random things
so you you'll hurt yourself.
Right? And it's
being
negligent of the blessing of teeth and being
negligent of proper manners.
And to wash one's hands
with
mud and dust. Right? Because when you're in
the old days when you're out and about
and your hands are dirty,
right, if you muddy your hands, like, you
know, bad manners.
Right? And to sit
on
the,
on the wall
at the end
at the at the wall at the entrance
of of houses because, you know, it's again,
the the poor manners,
and to lean against one of the sides
of of the doors. Because this is also
from what idle people do.
They're just sitting outside or they're doing shooting
the breeze.
It's called wasting the time. Right?
That's and the prophet forbid it.
Said don't sit by the roadside.
Don't idle.
The Sahabat thought about it and said,
We can't avoid doing that O Messenger of
Allah. He said, If you must,
then give
the road its rights,
and give the street side its
rights. And you can find the hadiths
related to it that you know that you
greet
and you command the good and you're of
sincere counsel and that you don't engage in
backbiting and slander
etcetera. You
uphold
what,
this
sincere concern.
And to make
in the toilet.
Right? Right?
And of course, this is not referring to
a washroom.
The toilet being where you relieve yourself.
Right and there's only a place to relieve
oneself. So now even
like any place where there's also a sink
would not be considered
that place. But for example a practical example
would be some of the you
know, some of the disable you know, like,
you have
the
in in the washroom, you have the disabled
what do you call it? The
the like the stall
but but there's a place to wash your
hands there. But that's it.
That's not meant to be to wash up.
That's just you know just to wash your
hands to make wudu there would be improper
but it's particularly where the filth is. So
you're embarrassed to make. So you make it
on top of the toilet.
Right? Except in situation that says this is
poor Adam. Why? Because that's not where you
should be performing an act of worship. As
for a place where there's a dedicated sink,
that's not considered a toilet.
Right?
And to stitch one's clothing while it's still
on one's body. So you ripped it. So
you stitch it while you're making it. Why?
Because you could easily hurt yourself.
Right?
And to dry one's face
with one's clothing
rather than using a towel. Again, because it's
bad at them.
Right?
And and to leave
cobwebs in the home because it arises from
not keeping it clean.
K. And
being,
lacks about prayer.
And to hasten to leave the masjid after
fajr prayer
because the sunnah is to sit.
Unless there's a reason
Unless
there's a reason to. And some of the
early Muslims
adopted the practice of walking at fajr time
rather than staying in the masjid, particularly if
they found
that there's too much worldly talking in the
masjid
cause it wasn't conducive to them,
making zikr.
And Mulla'i and other hadith commentators mentioned that
the merit of making zikr,
sitting down after fajr till sunrise, is achieved
by making zikr till sunrise even if one's
not sitting down.
Right. Now if one can sit and do
so in the masjid it is superior in
of itself.
But there could be secondary considerations
amongst them if the masjid gets very loud
at that time or whatever.
Right? Or if that's the only time one
is able to walk and of course of
the things that is considered dhikr during Fajr
time is seeking knowledge as well. And many
of the ulama would use that time particularly
to facilitate learning for those who have to
go to their worldly occupations.
And
being
and go get go getting to the marketplace
too early.
Right? It diminishes blessing.
Right? If of course if it's done out
of over avidness
to earn your living.
Now they could be practical things, you beat
the traffic.
Right. They could be practical. But if it's
out of over avidness for the dunya,
it's blameworthy.
Why? Because that's a time that you can
use for spiritual benefit,
for social benefit.
Right. For your spiritual routines, for knowledge routines,
your time with family, many things. But if
it's done for good reason, you you open
early because let's say
for some practical reason or that way you
can get get home early then there's nothing
wrong with that.
Right?
And to stay too long at work.
Right? If it's out of worldliness.
Of course, if there's a need to. Right?
But a lot of people who work overtime,
they're not actually working more. Right? They're just
being escapist.
You can't deal with your family.
You're stressed out. You don't know what to
do. So you just stay at work for
a long time.
But if you see what they're actually doing,
it's like the
someone
said, been kind of busy doing something close
to nothing.
Right?
And to buy
the broken bits of bread from the poor.
And this is where it's very contextual because
in the old time the poor would
very often find
dry bread
to take.
So you buy that from them. Why? Because
you want to put it in food or
something.
Now they may get the money, but they
can't afford to buy other bread.
That's a despicable thing.
Yeah. You should be financially assisting the poor
not extracting benefit from them.
Right?
And excessive asking.
Oh, sorry. From the the the the poor
who beg. Right? The other thing is
buying little things from those who are inveterate
beggars.
That's another thing that
right? Because one should not give to inveterate
beggars,
to those who make begging their profession.
And in many countries
the whole begging industry,
like your children are,
are mutilated
so that they can
so there's cartels
of begging etcetera.
In those there one has to assess. The
basis is with a person who's begging is
that you give them.
Unless it is well established that there are
people who are professional beggars.
Right? But outside of that, unless there's surety
without ill opinion, the basis that you give
something
to them. Right? But you do not assist
professional begging.
In some places, that's a sad truth. Rather
there you should if you want to give,
give to those who help those people get
out of those situations of injustice.
Right?
And making
a bad dua
against one's child.
One should never do that.
Right?
And leaving covering one's dishes.
Because it's a sunnah of the prophet
that at night if any dishes are outside
whether
containers of liquid
or things that have food that won't cover
them up.
They differ about fruit.
Something that
is encased.
That's covered.
That has its skin. But certainly
liquid that's outside
you should cover it up. So if you
keep water
by your bedside for example,
you should put a cover on it. There's
hadith about that.
Like I said food if it's left outside
for whatever reason should be covered over.
If it's in the fridge, that's a separate
matter.
But the the
with fruit,
there's no need to. Though some people used
to put a, like a, like a, you
know, like like a
like a meshing kind of thing over it
out of adab with the sunnah even with
that. And you can see the details in
the works of adab.
And to try to extinguish a lantern
by just blowing on it. The lantern has
a strong light. You blow hard on it,
it's it's bad at the because it's going
to produce smoke. It's an a lantern is
oil based.
Right? So there's a proper way to to
switch off the lantern. Right? They'd have a
we blow on it, you have bad adab,
and it's detrimental. Right? Because what can happen?
You blow on it, it could blow back.
You could
yeah. The least is you get some smoke
on yourself.
Right? It looks bad
and you get bad smell,
could hurt yourself because you know, so these
are,
of course, contextual thing.
Don't have bad bad at them.
All these things lead to poverty of state
because you have left
proper manners and you've left the sunnah.
Right? And all of these have been known
by narrations either from the prophet or from
the early Muslims.
And then he mentions other things that result
in,
you know, that that,
you know, that affect,
one's
one state with Allah Subhanahu Wa Ta'ala.
And likewise writing
with with with a pen
that
is
that that is broken.
Right? That's just tied up. Why? 1, because
you won't be able to write properly with
it. So it's a broken pen you kind
of just fix it up. Of course not
it's properly repaired,
right, but it's tied back together.
1, because with reed pens if you just
sort of fix it together
it could break and could hurt you.
Right?
And it'll make it more difficult to write
properly. And how will we benefit from knowledge
that's not decipherable?
And brushing with a broken comb.
That's damaging his poor Adam.
Adam. And leaving to make dua for the
good for one's parents.
Abu Leith Samarkandhi mentions
that one should that practically because we've been
called upon to make dua regularly for one's
parents
is the way one can be sure to
fulfill that minimally
is to commit
to make du'a for one's parents
with presence of heart after every prayer.
But Allah has told us to be grateful
to
him and to and and and and to
be grateful to our parents.
The
the practical outward expression of gratitude to parents
is to to to Allah is the 5
obligatory prayers.
Right.
So and if so the gratitude to Allah
has been connected with gratitude to our parents.
So we express gratitude to them above all
through dua.
So it would you know, a simple way
of doing that is to connect the 2.
Always make dua for them in your prayer.
And to put on one to wrap one's
turban sitting down. Because a sunnah has to
do so standing up. Okay.
And to put on one's trousers standing up
because the sunnah with putting on trousers because
if you're uncovered
you diminish it in extent and duration. And
the sunnah in putting on
one's clothing
is to put it sitting down put it
on sitting down especially that which relates to
uncovering. Because if you're seated,
you are uncovered for a lesser extent than
if you're standing.
And stinginess
and
using things excessively little. Right? Taqthir is to
look for example, is to use excessively little
when you could use
a proper amount. Like you use too too
too little water
in wudu. So it's barely enough to be
considered washing. But there was enough water because
it's a type of ingratitude
and a stinginess of state.
But also to be wasteful
diminishes blessings.
And to be lazy.
It's a quality that one should shake out
of oneself.
And putting things off.
Right?
And to be
just
lackadaisical in attitude, the believer should have a
sense of urgency.
And the prophet never the prophet had
he was circumspect. He did things
gradually and steadily, but he was the most
purposeful human being ever, alayhi salatu
was salaam.
And then we're we're going to finish the
the rest of the text
tomorrow inshallah.
Because we have just
because much of what's left is some other
things that lead to blessing and he mentioned
some of the duas that facilitate
blessing which basically reading. So So we ask
Allah Subhanahu Wa Ta'ala to put the secret
of increase in all that we do, in
our seeking of knowledge
and in our worship
and in our,
relationships
and our in our striving to be of
service
to his creation
in, you know, seeking him thereby
and likewise in all of one's life.
So that we can be of those whom
Allah's
messenger described that amongst Allah's
servant are those who are
Though of those who are keys of good
and locks against evil.
And the prophet
Those are the ones who've been granted
complete absolution
from hellfire. May Allah make us of those
people.
Thank you for listening to the RoHa, daily
guidance for seekers with Sheikh Farazrabani.
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