Faraz Rabbani – The Rawha #089 Special Episode Ibn Ataillah on Beneficial Knowledge
AI: Summary ©
The importance of learning to refine one's self and recognize one's love is emphasized in the holy grail of Islam. The holy grail uses the word "has" to describe the qualities of its people and its desire to be loved. It uses the concept of "has been rewarded" to describe the qualities of one's love, and it is crucial to be firm in knowledge to increase one's consciousness and wealth. The importance of following guidance and the way of the people of history is emphasized, and the importance of having true knowledge of divine oneness and love of Allah, love of the companions, and believing in the community of the believers is emphasized.
AI: Summary ©
You're listening to the daily guidance for seekers
with Sheikh Rasro Beni.
In our daily,
which is,
which we have here normally, Mondays to Thursdays,
and we look in it
at some of the guidance of the prophet
and some guidance for,
seekers of of knowledge.
Over the last week or so, we
completed
the final part of Imam Zermuji's,
instruction of the student on the ways of
learning.
And
this week we're only having this class tonight
due to exceptional circumstances.
We will be resuming
the next week from,
by
beginning
the next set of 40 hadiths,
which are on the virtues of the statement
of divine oneness. The virtues
of and that that serves as an important
reminder of the meanings of
Tawhid.
But having looked at,
the adab of a seeker of knowledge, something
that we wanted to
let me just get her the chair, Insha'Allah,
she's here.
Is,
since we looked at the Adab of the
seeker of knowledge,
I wanted to share something
really profound on what is beneficial knowledge
by one of the great
scholars of Islam
and some of they refer to him as
the spokesman
of
Islamic Spirituality,
Imam
Ahmed ibn Atha'illah, a secondary.
In his wonderful work called literally,
the crown of the bride.
An exploit you know, that encompasses
understanding on how
to refine
one's
self.
He
it is a beautiful work.
He has a very interesting
discussion on what is beneficial knowledge
and what is beneficial knowledge.
So he says,
this is to,
a brief section towards the end of
the work.
He says,
and
is the author of the hikm,
which is considered one of the great summaries
of Islamic spirituality,
a profound
work that emphasizes what it means
to focus on
Allah
and
to recognize his the reality of his closeness
and what are the qualities of one seeking
closeness to Allah
was born
in in around the year 655
after the Hijra.
And he died
in the year 709
after the Hijra.
And he was a great scholar of the
outward sciences when in Cairo,
where he he, where he was based in
in his teaching.
And then,
he,
became distinguished in the spiritual path
in the science of of
in the science of Islamic spirituality of Ilm
Al Ihsan.
And his work, the hikam, is considered one
of the greatest
summaries of Islamic spirituality.
Imam Zarook alone authored over 30 com 30
different commentaries
on this one work.
More than,
between 6 and 10 of those commentaries are
in publication. Just Imam Zarook's alone
and many
others.
When he authorated his own teacher, Abu al
Abbas al Mursi said, my son, you have,
summarized the ihiya of Imam al Ghazali and
added to it. And so only 200
it each each aphorism is typically just a
statement
or, you know, a sentence or a couple
of sentences.
And
there's about 250 something
or thereabouts
of of the hikam depending slightly on how
you number it. So he says regarding beneficial
knowledge.
Right? So he said, know well. May Allah
have mercy on you. That knowledge,
when it is mentioned repeatedly
in the noble book of Allah
or in the sunnah, in the teachings of
the prophet
what is meant by it is
beneficial knowledge.
Which which
comes with with
awe
of Allah.
Right? And,
and it
is encompassed
by dread of Allah. Right? This, you know,
this reverent fear of
Allah because Allah most high says,
Allah is only held
in true reverence.
Right? It's truly held in awe
amongst his servants
by the people of knowledge.
And so what is the
quality
that distinguishes
people of knowledge is that they have this
awe of Allah.
Right? Of course, awe is not a negative
quality. Right?
One of the scholars says that he he
asked Habib Ali
that
actually,
sorry,
Habib Ali mentions that,
there's
a a French reporter
who attended a session where Shekel Buti was
teaching
and she and she said
at this the reporter was crying, said your
your your your presentation on what you know,
on on on you know, was very profound.
It was about belief and so on. I
said you talked about love and it really
moved me, but
you talked about the fear
in love.
Right?
And how can someone in love
be afraid?
He said, is there any fear more intense
than the fear of the lover
of losing
the love of their beloved.
The fear of the lover
of being
with their beloved.
Right? That love itself has this
sense of,
awe. So there's many, many different aspects of
love, all of which are under there's
numerous references in the Quran to the many
states of those
who love Allah and the many states of
those beloved to Allah.
Right? Trust in Allah is a state of
love. Patience is a state of love. Distress
is a state of love. And Allah mentions
all the qualities of those he he loves.
And it's and he loves them because they
love him. So these are qualities
of those who love Allah and are beloved
by Allah. So love so and fear is
a quality of those who love Allah. So
it's not a negative fear. Right? It's a
fear
of deep awe arising from majesty,
arising from love,
arising from hope as well. Right?
So as the prophet said, I'm
I know Allah.
I am amongst you, I am the one
who knows Allah most, and I am the
most fearful of you, of Allah. Even though
he's the most beloved to Allah.
So Allah
in this verse, which is verse 107 of
Surah Al Isra,
Allah makes clear
that reverent
awe,
is the necessary
quality
connected with knowledge.
So the people of knowledge
are the are they are the people of
kashiyah,
right, of reverent awe of Allah.
Right?
Right?
And he says, likewise, the words of Allah
Subhanahu wa ta'ala, truly those who are granted
knowledge before them.
K.
So the first verse was, my mistake.
The first verse was verse 28 from Surat
Fathir, my mistake. Verse 28 of Surat Fathir,
this verse, the truly those who are granted
knowledge
beef from, you know, from before,
and he doesn't complete the verse.
And the editor mentions the rest of the
verses,
Right? When
it is recited to them,
they
are bowed down,
right,
fully
and and prostrate.
Meaning that when they they hear knowledge, they
are humbled
outwardly and inwardly by it.
Of course, one of the things the Ottoman
often refer to verses in their works, assuming
that you know the verse.
Where and very often you see that the
the actual part that they're referring to, they
don't they just mention the beginning of the
verse. Why?
Because you're a you're a Muslim. It's there's
there's
an assumption which is not necessarily fulfilled
that, you know, if you're someone who recites
the Quran monthly,
twice a month, once a week, which is,
you know, which are the various degrees of
the Sunnas of reading the Quran, then you
should be familiar with the references.
Right?
So
they are that those granted knowledge before them,
if they hear
the the the verses of the Quran, they
are
they they fall
humbled
and prostrate.
Right?
That that's from Surah Al Isra verse 107.
Likewise, Allah Subhanahu Wa Ta'ala describes
Those
firm footed in knowledge.
Right?
From Surat Al Imran verse 7.
Right? Their knowledge
is firm footed and there's many discussions on
what it means to be firm footed in
knowledge. We have a couple of podcasts related
to that. You can check them out.
What does it mean to be firm footed
in knowledge?
But they say one of the qualities of
being firm footed in knowledge
that what what is firm foot being firm
footed in knowledge is knowledge
that that gives you firm footedness,
right, on the straight path.
That the that this title,
they're firm footed in knowledge means that their
knowledge is just that that it makes them
firm on the truth,
unwavering. Right? So they don't veer to temptation,
to sin. They don't veer from consciousness of
Allah to unconsciousness.
Alright? That's beneficial knowledge that gives you
steadfastness and strength
on the straight path.
And Allah's most high is saying in the
Quran, and say,
my Lord increase me in
knowledge.
Right? From Surat Taha verse 114.
Right?
It is increase me in that knowledge that
increases me in consciousness and awe of you.
Right? That is the knowledge that is being
called for. Right? As it's clear, it's not
just let me learn a few more details
related to the fit of divorce.
Not because it's not important,
someone needs to know it,
but the prophet did not come just to
give us the, you know,
just to answer
legal questions.
Right?
And the words of the prophet and the
words of the prophet and the words of
the prophet
the scholars are the inheritors
of the prophets.
What is meant by it
is the is
the is the knowledge that is beneficial, which
is knowledge that bequeaths
awe of Allah.
Right?
Right?
What is meant by knowledge in all these
places,
in every single one of them, in these
verses in the Quran that he's referred to
and in the Hadith of the prophet is
beneficial knowledge.
That over that
overcomes
one's whims. The which
is one's wayward inclinations here in the general
sense.
Right?
Is one's wayward inclinations just because. Why didn't
you do your sunnah? I'll just pick you
know.
Right?
And * is just like that puff of
air.
Just because. Why were you just sitting,
flicking through,
you know, just
browsing through different websites? Just because.
Right? That overcomes that whim because that's the
beginning. That waywardness
is the beginning of misguidance.
That
quells
the nefs.
Right? Quells the lower self.
Right? And while the Hawad, one's whims,
are one's wayward inclinations.
The the the nef's here is defined
as is the gathering place of one's blameworthy
qualities.
One's inclination
towards
sin
and that which leads to sin.
One's inclinations towards sin
and towards that which leads to sin,
And the the most fundamental of them being
one's desires,
right, that are prohibited.
And for this to be meant
is necessarily
what was intended.
Right?
That
the what is meant by it, number 1
is beneficial knowledge, and the beneficial knowledge is
that which restrains
one's whim
and
quells one's
lower
disobedient self.
Right?
Why? He explains.
Because
the the speech of Allah most high and
the
and the speech of the of his messenger,
please and blessings be upon him and his
folk,
is more exalted
than it be referring to other things.
Right? Because what because revelation itself makes clear.
Right? That what is it that you present
to Allah on the last day?
The last day is a day where nothing,
neither
wealth
nor offspring
will
avail 1,
except meaning nothing will avail 1 except one
who comes to Allah with a sound heart.
Right? A heart that is in submission,
not governed
by by wayward inclinations
and
by.
Right? And these are two things that are
constant warning in the Quran.
And do not follow your
whim. Why?
Lest it
misguide you
from Allah's path.
Right? And
the warning against
the nafs.
Right? Truly, one's nafs, one's lower self is
indeed ever commanding to evil
except
except that which is
you're granted mercy by Allah. Right? Which is
a very intriguing expression. You can
look at what it's referring to. Right?
It has many possibilities.
Right? So these are 2 constant warnings. Right?
And
so that's the the purpose,
right, of
everything else is is a is
part you know, is
praiseworthy in so far as it is a
means to be in in a state of
submission and turning to Allah.
So he continues. He says, beneficial
knowledge
is that is is the knowledge by which
one seeks assistance
in obedience,
Right?
And obedience, meaning
that minimally in what you have to obey
Allah in,
just what he has made obligatory.
Then
in that which he has encouraged,
and then to make everything
that one does
either
a fulfillment of
a an obligation or encouragement. So that everything
that one do becomes an act of
ta'a, of
obedience
to Allah Subhanahu Wa Ta'ala, either at the
level of obligation or recommendation.
Right?
So
beneficial knowledge is that which enables you
to be ever obedient to Allah.
And that results in
in
awe
of Allah.
And that results in stopping
at the limits of Allah.
Right?
The lawful is clear and the unlawful is
clear.
And between them are unclear matters that most
do not know of. So whoever
guards themselves from the unclear
has safeguarded their religion and their honor. And
whoever
falls into the unclear
will have
invariably fallen into the haram.
Like
the shepherd, said the prophet sallallahu alaihi wa
sallam, who grazes his cattle too close
to protected lands. Such that it is feared
that his flock will fall in. At least
some of the time, it will fall in.
And then he said, sallallahu alaihi said, and
know well that every
lord,
every king has
protected lands.
Right? Has this
a sanctuary.
And truly
the sanctuary of Allah are his provisions.
And there's outward provisions, but there's also inward
provisions.
And then what's the consequence of all this?
Know well that in the in the body
is a morsel of flesh, which if sound,
the whole body is sound. And if unsound,
the whole body is unsound. If corrupted, the
entire body is corrupted, truly it is the
heart.
And so what is the consequence of all
of that is
soundness or unsoundness of heart.
The 2 primary causes that lead 1
into
unclear matters,
in into the gray zone.
Right? Outwardly or inwardly,
it returns to
either following
wayward inclination
or following desire.
Right?
Rather,
the the the one who truly submit is
the one
who only inclines
to that which
Allah has commanded them to incline to. The
prophet said, meant you
know, whoever loves for Allah and hates for
Allah and gives for Allah and takes for
Allah and is pleased for Allah and displeased
for Allah,
such a person has perfected their faith.
Right?
None of you believes until
their very inclinations
accord with what I have come with,
which is one of the hadith in the
14
So he says,
and beneficial knowledge is the knowledge
of knowing
Allah of meaning of being conscious
of Allah.
Right?
Right?
To be conscious of Allah. Right? Now there's
a war there's a danger here. Right?
Because someone said, well, I'm conscious of Allah,
so I don't need to do all these
things.
And some people say, I love Allah. Love
is a matter of the heart.
So because he talking that beneficial knowledge is
knowledge of being conscious of Allah,
he gives a warning. Right? He says,
Right? So whoever
claims
that they are in states
of consciousness
of divine oneness, right, that I have I'm
conscious of Allah, so I don't really need
to do all these other things. Either they
say it or they believe it. Right? Or
they deluded by it.
Right? And some people find it appealing as
well.
And I'm shocked. There's people who claim to
be
of religious concern. Right? And they're sharing
things that people were saying apparently really profound
things.
Right? And there's some some person who's very,
you know, who's very picture on social media
is a disobedience to Allah subhanahu wa ta'ala.
So what what spiritual consciousness,
right,
is that?
Right?
So he says, so whoever claims to to
be in a state of the of consciousness,
of divine oneness,
but has not
made themselves adhere to the outward
of divine guidance.
Because what is the Sharia?
The Sharia is not just some rules made
up by somebody.
The Sharia
is
the guidance of Allah.
The guidance of Allah.
Either the explicit guidance of Allah, it's explicitly
there in the Quran or the Sunnah
or that which is
soundly understood
from the guidance of the Quran and the
Sunnah and which we have been commanded
to pursue the guidance of the Quran and
Sunnah in this way by the guidance of
the Quran and Sunnah. Alright. Allah subhanahu
wa
ta'ala ask the people of knowledge if you
know not
about unclear matters. Had they returned it to
Allah and his messenger and to those who
know
amongst
them, those who have the capacity
to deduce.
The people who are who have the ability
to deduce would know it amongst them.
K. So Quran Sunnah
command us to follow
qualified scholarship.
That's the Sharia. The Sharia is not some
human construct. It is divine guidance.
Directly divine guidance or interpreted divine guidance through
sound,
you know, consistent,
reliable
method of interpretation.
Right? So whoever claims to be
in states of consciousness of the divine, but
does not limit themselves
to the the outward limits of divine guidance,
they have been cast into
the seas
of
zandakkah,
right,
of
negation of religion. And the zindiqa is one
who deny who denies
religious truths.
Right?
Right?
And that's not.
Right? And it's and it's counts as the
worst of false claims. Right? The only way
I used the example, if you're in the
court of the king.
Right?
Even if you're lax,
you're not as bad as the false claimant.
You're in the court of the king, the
king tells everyone, get up. You're at the
back, you're like
you say, I I know I should get
up, but you don't. You're not in quite
as much trouble as the person who's at
the front and and he's on one knee
and says, oh respected king, my life is
yours. I love you. This, that, all these
things.
And the king said, please rise.
And he's still on his knees. Right? That's
the person who's worse off. It will be
better to be to be the neglectful at
the back. Not that it's still bad because
you're disobeying the king, but it's not quite
so bad as making a false claim.
And that's the first person who would be
held to account and more immediately.
Rather, what counts
is that
your spiritual reality,
right,
be supporting you.
Right? So that you have consciousness
of Allah
in your heart.
And by the limits
of divine guidance,
you are
constrained
because that's what Allah has commanded you.
Otherwise,
that
that spiritual consciousness
is not of consequence.
And this is true realization.
Right? A person of true realization,
they don't
just
go
with
inward
spiritual consciousness.
Right? Then, well, I I'm conscious of God
or you you you feel
this inward buzz that, oh, well,
I'm feeling spiritually fuzzy. Right?
No.
Even if you think you have consciousness of
God,
that's not sufficient because god himself, the one
you're claimed to be conscious of,
that that consciousness only benefit you on the
day of judgment
if
it comes with
obedience
to the one you claim to be conscious
of.
Right?
With that,
nor is
realization in religion
to merely
stop at the limits
of
divine guidance
without consciousness of the divine.
Right?
Both are sought.
Right? Both are sought and that joining between
the two together
is the sunnah of the prophet
and it is,
you know, it is what beneficial knowledge is.
And go one goes uprightly
between both these matters.
Inward
consciousness of the divine and outward
adherence
to divine guidance, the Sharia.
Right?
Right? Because if one were to stop only
at
the outward limits
of divine guidance with no concern
for the state of your inward, you will
fall into
shirk. And what is the shirk that you'll
fall into?
You will have pride and arrogance.
Right? Pride and arrogance
and insincerity.
K? And pride has been described as being
the lesser shirk,
because you'll start acting for the sake of
self
or for the sake
of other than Allah.
Right?
And these are both these are
these are latent shirk.
Whereas,
simply
concerning oneself
with
some sense of inward spiritual consciousness
without
adherence
to
divine guide to outward divine guidance is a
negation
of the divine command.
And
it whatever that consciousness is, it will not
earn you the good pleasure of Allah, and
it will not have
salvific consequence.
Right?
And the way of guidance is between the
2.
Right?
And then just briefly to finish, he says,
Right? Right?
Right? He says, and any knowledge.
Any knowledge the pursuit of any knowledge, if
it leads you to have a lot of
it results in
a lot of negative
inspirations.
Right?
And it makes you concerned
merely with forms,
and it causes
your
your nafs to be stirred up. Right? So
it strengthens your desires and so on. Right?
Your whims.
Right?
And you you you find
your your your natural
wayward temperament,
Your natural wayward, unrefined temperament,
inclines to it,
rid yourself of it. Right?
Why?
Because it's it's not going to make you
a better servant of Allah,
right, if it leads you to doubts. Because
it maybe there's some things, for example, in
the science of Islamic beliefs, there maybe advanced
issues
that you're not ready for. Start reading, it
gives you all kinds
of confusing thoughts about Allah. Maybe that's not
what you need to prioritize.
You read other things that make you just
concerned with academic details. I mean, just whole
bunch of forms. But this does this lead
to servitude with Allah, with sincerity with Allah?
If it doesn't, he says,
cast it aside.
Even if it's true,
Rather take
of the knowledge
of Allah
that he revealed upon his the messenger of
Allah
and follow him. Right? That's the priority.
Right? That's the priority. Any knowledge that does
not cause you to be following the prophet
sallallahu alaihi wa sallam
or that does not facilitate your following the
prophet sallallahu alaihi wa sallam, he says cast
it aside. Right?
And of
the after him.
And likewise with the Sahaba, the companions, and
the generation after them, the tibrein, the followers
after them.
And likewise, by the guides to Allah, the
imams of this religion who were
who had rid themselves
of
capris.
Right? They were
the prophet define
described them as
his inheritors.
Right?
And they they had
their you look at all the great imams
of Islam, they're people
of exemplary uprightness. In order to see
a case for why why Islam works, Look
at the great
people of knowledge of our history.
Compare them
to people in other tradition. Look at you
want a case against modernity, just look at
the human beings it produces.
Right? Read about the great intellectuals
and the great philosophers
of modernity. Look at their lives.
If this knowledge results in this,
it's
it's a it's a pathetic
consequence of
if that's what being human means,
it's a sad state of affairs.
Well, you won't find anyway. Even
great authorities who were
who were who were controversial
in some ways,
they led exemplary lives, right, through a we
are rigorously authentic
descriptions of their of their life and living.
And by following them, by emphasizing
what are you doing in life? What is
beneficial in life? I'm following the prophet and
the way of the companions and the early
Muslims and the great imams of Islam. Right?
Those are my standard. If you do that,
you will be safe
from
doubts
and
false imaginings,
and delusions,
and from
Right?
That's why what is the basis of beneficial
knowledge? It is to follow.
Right?
Is to follow. Right?
Guide us to the straight path.
And the path of those you bless before
us.
Right? The prophet
himself. How is the prophet followed?
By following the way of the companions. How
the companions followed? By following the way of
the generations after. By following the example of
the great imams of the religion, because they
soundly conveyed us how to
follow the prophet sallallahu alaihi wasallam. That is
the way of following.
Right? And that is
how the prophet sallallahu alaihi wa sallam right?
This continued may Allah illuminate the countenance of
1,
may Allah illuminate the countenance of 1 who
hears my words.
And who retained it.
Right?
You who or understood it.
And who conveyed it as they heard it.
Right? So there's continuity.
How did it come to you from the
prophet
because you heard it, you learned it from
the people came before. How did you convey
it? As you heard it. Right? There's this
continuity.
This is the preservation of our deed. If
you if you follow
in this way of hearing guidance,
right, and then
preserving that, that's what will save you from
doubts,
false
suppositions,
delusions,
and misgivings.
And likewise, it'll save you from false claims.
I figured it out.
And some people say this, I figured out
what it mean. I met
this person who claimed
that
*
refers to
and he came up with some weird I
won't even describe how he justified it. It
refers to
bitterness.
So when you do wrong,
all Allah is telling you that it's you
feel bitter.
Now even if okay. We suspend judgement. If
you're the only one who came to this
meaning,
means the religion is not preserved. So we
just call the book and and leave. Whether
you're right or wrong,
right, you have made a case against yourself.
Because you're saying that this is what the
religion means. The religion says it'll always be
preserved.
Right?
So if you're saying you came on interpretation,
no one else came before you,
by saying
that and that everyone before you was wrong,
means the religion wasn't the Quran wasn't preserved.
If it wasn't preserved then let's stop talking
about the whole thing. Right?
That's why one doesn't need to refute these
kinds of people. Right? Generally. We leave it
sometimes the scholars need to, but it's very
simple thing. I say, no one else inter
understood this meaning, it means that the that
the Quran wasn't preserved. And if that's what
you're claiming,
then no one else that throughout history wasn't
preserved
till
2017,
then
game over. Right?
However, we don't say game over because there's
a continuity of preservation and that's
well, preserve safety. Right?
Right?
Because otherwise, one is misguided from the way
of guidance.
And away from the realities of religion.
And sufficient for you of beneficial knowledge is
to have
true knowledge of divine oneness.
Right?
And of knowledge
your sufficiency in knowledge should be that you
should it should be clear
always about divine oneness
and
of knowledge
to have love of Allah.
But otherwise, like you die
truly in love of Allah,
you you attain something in this life. So
I I study all of this, but you
didn't gain
but you don't love Allah then
you miss the boat. Right?
And the love of the messenger of Allah
sallallahu alaihi wa sallam,
obviously.
Right? So that's the knowledge that we should
be nurturing.
Right? And not lose sight of that in
pursuit of any other knowledge of religion or
other knowledge.
And
the love of the companions.
Why?
Because Allah refers to them that He is
well pleased with them.
Right?
Allah says, Allah is indeed pleased with the
believers when he when they
pledge allegiance to you under the tree and
Allah's
Riba is eternal.
It's an eternal
affirmation.
Right?
So if Allah is pleased with them, doesn't
mean just momentarily.
Right?
With the believers when they pledge allegiance to
you under the tree the treaty of Hudaybiyyah
and many other
you know, these are the people beloved by
the prophet sallallahu alaihi wa sallam. Right?
That is the knowledge that we need to
gain. But if you are pursuing all this
knowledge, but this not increase you in these
meanings,
right,
In clarity
regarding
your faith,
in
love of Allah, love of the messenger, love
of the companions.
And believing that the truth is with the
community of the believers.
And that's beneficial knowledge.
And he closes with that.
Right? This is one of the great manifestation
of mercy. Our religion
is preserved
in the mainstream understanding of Islam that's come
this time. What is our belief regarding the
ummah of the messenger sallallahu alaihi wasallam?
That even the common sinful believer
believes in Allah and His Messenger. Do they
love Allah and His Messenger? Yeah. Sometimes actually
a little too aggressively.
We then tell them, calm down guys.
I'm
not good, but not this way.
Right? That's beautiful. Even people who may
you know,
that's you know, believing that everyone is misguided
except me is itself misguidance. And the prophet
said all people are misguided. They're the most
misguided of all people.
Right? Because
you're as if you're saying that well, Allah's
promise that the religion is preserved is not
true. The promise of the prophet is not
true. Right? So these are safeguards
to
to religion that prioritize what what matters. That's
beneficial knowledge. Right? That which
improves your relationship with Allah, nurtures love of
Allah, love of the messenger,
love of the companions.
Right?
Because that's the straight path. Right?
So this I thought was a
a useful reminder for me and you on
what is beneficial knowledge from,
a a brief extract from the words of
in his work,
We ask Allah Subhanahu Wa Ta'ala to grant
us
knowledge that benefits and hearts that are reverent
and supplications that are answered.
Thank you for listening to the RoHa, daily
guidance for seekers with Sheikh Farozra Benny.
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