Faraz Rabbani – The Rawha #092 The Rights and Weightiness of La Ilaha Illa Allah Provision is Through Glorifying Allah
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You're listening to the Roha, daily guidance for
seekers with Sheikh Rasro Beni.
In our
daily roha sessions, we are look we look
at
some of the guidance of the Prophet
and we we also look
at
some
guidance for seekers.
And
when it comes to the hadith of the
prophet
we are looking at
40 hadith
on
the merits of
on the merits of the statement
of divine oneness.
And
in
our
sessions,
in the second part, we have just begun
the opening
of
a
great treatise
by Ma'am Ghazali
called
Ayuh al Walad, letter to
a it's literally my dear son or my
dear child.
Let you know, it's translated into English as
letter to a disciple
because it was addressed
to a close student of his.
It's very practical guidance on how to turn
to Allah
through beneficial
knowledge.
In the 40 hadiths,
on the merits of
reached hadith number
11.
So this hadith is related by
from
the father, Abdullah
from the grandfather,
that
the
that the messenger of Allah
said,
So the messenger of Allah said, whoever says
paradise becomes incumbent upon them.
And whoever says,
glory be to God
and all praise
is
his. A 100,000
good deeds become
incumbent
to them. Right? Become due to them.
And this is, of course, one of the
great statements
that the prophet
encouraged saying to say
and also
That glory be to Allah
and all praise is his.
Glory be to Allah to the tremendous.
And
Imam al Bukhari, of course, closed his saih
with with a hadith related to this.
At the end of all, you know, this
brilliant work on the hadith of the prophet
ended the ended it
called. Says the the messenger of Allah
There are two statements
that are light on the tongue.
But
are heavy on the scales of good deeds.
And I seek his forgiveness.
Right? Why? Because if you consider how glorious
god is
and what he deserves,
you realize that whatever you present to Allah
fall short and that realization
is has tremendous reward.
So when the prophet said this, whoever says
paradise incumbent
for them, and whoever it says, subhanallah, he
will be hamdihi,
they get a 100,000
good deeds.
And by extension then any dhikr would have
tremendous
good in it.
And of course, we don't it's bad enough
to do accounting with Allah. Now what is
meant because one of the things all I
explained that
the
the the good deed,
right,
it's not it's it's not accounting units.
Right? So you can't say, well, this is
a 100,000 and this is 10,000 and go
into comparatives.
Right? We said it earns a lot of
good deeds, but how big is each hasana?
Right? Because it's like saying you get 10
pieces of cake.
Right? But you can get 10 big pieces
or 10 small pieces, and when you're dealing
with the most generous, you don't go into
micro accounting.
Right? That whole life, I do this much.
Right? Because that's bad at the
so the Sabbath said, oh messenger of Allah,
then not one of us will be will
perish
because they're looking at the good deeds.
So the prophet said indeed, one of you
will come
with good deeds were they to be placed
upon a
mountain, the they would
bear down upon them upon the mountain.
Right? Because of how weighty Allah makes the
good deeds.
Then
Allah's
blessings are brought forth.
And every
niyama,
every blessing has a gratitude
that is due for it.
And they would take away
all the good,
right, in terms of balancing.
And then the lord
manifests
himself.
Right? Because
still much remains
uncountably
for what he is owed for his
blessings.
So he manifests
his mercy.
His manifest mercy because you cannot do anything
to repay what all what you owe Allah.
Right?
Right?
Right?
Because any praise,
any gratitude fall short of what he deserves.
Because even your gratitude is a gift from
Allah.
So it's a circular thing.
Right?
The next hadith and this is related by
ma'am Hakimin is Mustadrak with a rigorous, authentic
chain of transmission.
It says the messenger of Prophet Sallallahu Alaihi
Wasallam said,
will continue to benefit
those who say it
until
they
become neglectful
of its right.
And disregarding
its right, the right of
is that they manifest
acting upon
sin,
but they neither condemn it
nor change it.
And this is related by Al Hakim and
his Mustadrak with a sound chain of transmission.
And
the there is a istighfar, a here istighfar
is we use the
become neglectful. Right? Because istighfar can also be
to look down upon. But if you look
down upon
that would be kufr.
And here
meaning being neglectful.
Right?
Being neglectful of its right.
Because
you have rights over it which is that
you act
in a strive to act in accordance and
we took this meaning before.
Here the hadith emphasizes what? That from the
rights of is
that you fulfill its its right
socially.
Right? That you fulfill its right socially,
which is one that you don't so the
personal right it has over you is that
you do not commit sin.
Because these are entailed. Because if you say
there's no god but Allah, means there's none
worthy of
submitting to but Allah. So therefore you should
submit.
And if you don't,
to the extent that you don't, you will
lose out on the salvific
potential of
Right? Because a promise has a condition.
But there's there's a personal responsibility,
but also public responsibility
because we are not just private beings.
There's a personal dimension that you believe and
do righteous deeds,
but there's a social responsibility.
They remind one another of truth.
And they remind one another to be resolute
on that.
And it's lack of consideration is that
they manifest sin, meaning collectively.
So the personal dimension also collective dimension
that
since the manifest,
but yet they they neither condemn them nor
try to change them.
And the olamas say the change
is either immediate and direct or immediate and
indirect
or it's gradual and direct or gradual and
indirect.
Right? But the concern
for changing the wrong needs to be there.
A great Ottoman scholar
who's part of a of a bit of
a puritanical movement,
called the Qadizadele
Movement,
because they saw an Ottoman Turkey with all
the ostentation
and Islam, you know,
Muslim societies were never police states.
But some always you know, the will be
like, let people be. You encourage people, etcetera,
but
there's a balance.
So
many of the righteous felt and some of
the righteous scholars felt that people are getting
too loose. Some of them said, well, the
rulers won't do anything about it. We're gonna
do something about it. This is called this
Kaddi Zaida movement because the founders of Kaddi
Zaida. So one of the scholars from it,
Al Qasari, in his work Majalis al Abroar,
he used a beautiful example.
Right? That the public responsibility
is because iman is like a ship,
and this metaphor is used in Hadith of
the prophet sallallahu alaihi wa sallam.
Right, and by many of the early Muslims.
Our deen is like a ship
by which we collectively are going to salvation.
Right?
So the actions of individuals
affect the ship as well.
Right?
So someone's saying, well, I'm just drilling a
hole because I want to look in look
at the fish.
That's nice,
but you're gonna affect everybody.
Right?
So that's why
these things have consequences. Right? But of course,
there's a way to do it. Right? There's
a way
there's a way to do it. But
and we'll be looking later at hadiths on
commanding the good and forbidding evil. There's a
whole set of 40 hadiths. It's one of
the important duties.
But the basis is that the believer
is obligated
to seek
for all creation
every necessary good
and recommended
to seek for them every recommended good
and is obligated
to hate
for creation
every
wrong
and recommended to hate for creation everything
of harm,
eve even if not
at the level of prohibition.
But this obligation,
the social obligation,
is a collective obligation because you cannot possibly
do everything.
You cannot possibly do every aspect of it.
Right? Whether it be sins or injustice
or harm.
Right? Or the denial of rights to humans
or to other creation.
Right? As we we know
the personal knowledge,
the the, you know, the the prophet mentioned
repeatedly
that the the birds in the sky and
the fish in the oceans and even the
inanimate objects,
right, and even the spiritual being like the
angels, they all pray for the person
who
has prophetic guidance, who has learned
the khair. Why? Because prophetic guidance meant to
instill a new concern for all creation.
So
continues to benefit as long as one has
personal concern and public concern. Right? This hadith
that it'll continue to benefit those who say
it as long as
they do do not neglect
its right. And its right is that you
that you don't manifest sin and you don't
and you're not negligent about others manifesting sin.
And the prophet warned the hadith of Waqr
that if you that, you know and we'll
see it later, but if you don't command
the if you're not even concerned about commanding
the good anymore, then it is feared that
you're going to call upon Allah and he
won't answer you. Because none of you believes
until
they wish for others of the good
what they wish for themselves.
Hadith number 13
So in this,
narration,
which is related by Ibn Khiban and Al
Hakim and
Abu Nuaem, and his hilya and al bayhaki,
and his asma'a al sifaat, and it's with
a sound is authentic, sahi, chain of transmission,
that,
the messenger of Allah sallahu alaihi wa sallam
said that
Sayidna Musa
said, oh lord,
teach me something that I can remember with
you with
and call you with.
So the divine response was,
oh
Musa
say
There's no god but god.
So say the Musa says, oh lord, all
your creation says that
Give me extra. Why? Because
the one who
the one who's avid for the good
seeks seeks more.
Right?
So
the response
was Allah's response
Says there's no God but you, oh Lord.
Says, but I want something that you that
would be particular to me.
Right? Because they say
that
in love, they can only be 1 lover
and one beloved, ultimately. Right? And they say
one of the qualities of love
is to have
gheera
and that you want to be the one
beloved.
Right?
Although some of the righteous said there's another
aspect of gheera, of jealousy,
which is that you feel jealousy for the
for for the beloved.
That
why would so would would a beloved
so perfect?
Love a loser
so miserable.
Right?
But that's
a different aspect.
So the divine response
to another request was that, oh, Lord, oh
Musa,
were the 7
earths.
Right? Those are 7 heavens. Sorry. The 7
heavens
and all that is in them.
Right?
And
the the 7 earths
were in one hand of a scale
and were in the other
would exceed all
of them.
Okay?
And this is a sound hadith. Again, telling
us of the weightiness,
but there's many hadith that also tell us
that
dhikr counts as dua.
The dhikr counts as dua. Then we make
dhikr,
it counts as du'a.
Right?
But the power of dhikr as du'a
is
that in du'a, we typically ask for things
and there's a wisdom and it's a sunnah
to ask for things.
But when we make dhikr, what are we
asking for?
We're asking for Allah.
Now the nature of the human being is
we need both dhikr and dua.
Right? Because we're needy.
So if we only made dhikr,
most people except very exceptional people would feel
uneasy because, you know
so we make dua. But also dhikr has
a very powerful
dua element that I want you, oh Allah.
K? And it nurtures the sense of
I trust in you.
And we know from the hadith that whoever
is busy
whoever is busy in remembering me from asking
me
I will give them
the best of what I give, anyone whom
I give.
Right?
So this is and this also practically so
sometimes we're in a
challenging situation. We don't know what to ask.
We don't know how to ask.
We make and
you'll get all that's concern you and more
or recite the Quran and you'll get all
that you seek and more.
Hadith number 14,
Right? So it's related by,
as part of a much longer hadith.
Right? So the messenger of Allah said that
when the prophet of God,
Nuh alaihis salam,
was
on his deathbed,
He said to his son, I will keep
my counsel to you
brief.
Says I will come I'm commanding you
2 things, and I'm prohibiting you 2 things.
I command you
with
So say say Nanno
reported to have said that
I command you with
because if
the 7 heavens and the 7 earths were
placed in one hand of the scale
and were placed with the on the other,
would preponderate
over them.
Right? And I command you the second thing
I command you is with
with
glory glory is Allah's and all praise
is his.
For this is the prayer of all things,
meaning all existing things glorify Allah
by their by the tongue of their state,
and they are praising him by the tongue
of their state.
Right? So but we have been given the
quality of choice, so we should
glorify and praise Allah by our choice.
He says
and and through it, through this meaning,
is all creation
provided for
through the glorification of Allah and his praise.
That's how everything in creation,
right, because it's his.
But the divine
promise
to provide for spiritually
and in all the human being needs
is conditional upon us being in a state
of glorifying and praising Allah.
Right? Without that,
the human being
has emptiness within them.
And that emptiness is the lack of glorifying
Allah and praising him
in their life. And then he said,
and I prohibit you from associating partners with
Allah
and I prohibit you from arrogance.
This is related by mom Tabarani with the
rigorously authentic chain of narration. Of course, shirk
is both the actual association of partners with
Allah.
Right?
So
it's
but is also
the
lesser shirk
of believing
that anyone can benefit you or harm you
but Allah,
or of ascribing
any benefit or harm,
right, ascribing any benefit of harm
to any other or to yourself.
So there are many shades of subtle shirk.
Right?
Right?
So we'll
we'll we'll stop there at
hadith number,
15.
We we're also looking just briefly
at,
by Imam
Al Ghazali, his counsel to his student,
and we looked at the the opening, right,
where he he said that you that
counsel is taken.
It's a beautiful expression.
That the proclamation of counsel
is written
from that mine
of messengerhood.
Meaning, so benefit from it. And and he's
addressing us, you know, a student of his
who learned all these things. If you can't
benefit from the guidance of the prophet, then
what have you benefited in all these years
of seeking knowledge?
We're also saying that remain connected with it
and use your knowledge to connect with what
the messenger
has come with. That's why the always emphasize
that the purpose that all the the knowledge
of the deen,
you know, the of the deen, these are
means of us
understanding
of connecting with
and understanding
and deeply
appreciating the guidance of Allah and his messenger.
And that's a sound understanding
of Islamic scholarship that it's a
a waseelah.
Right? That it is a means. The without
the means, you won't reach the goal.
But the means
when sought for itself
and losing sight of the goal
is
lacking in meaning.
Right?
So it's it's a reminder and which is
why all of us should have
some point of connection daily with
the
hadith of the prophet
and his teachings.
Right?
So the first counsel after that he gives
us,
he says,
he says,
my
dear
my dear child.
From what has been rigorously authentic
authenticated,
from the messenger of Allah and from from
that which the messenger of Allah
advised
his Umma,
right,
is that the sign of Allah turning away
from his servant
is
the servant being busied
with the things that do not concern them.
Right?
And
this is referring directly
to the sound hadith of the prophet sallallahu
alaihi wa sallam. You can find it
in the 40 Noahi,
from the excellence of a person's Islam,
and from the good of a person's Islam
is
leaving that which does not concern them. That's
the the more authentically
established
narration,
but the this meaning is understood from it.
This is narrated similarly from a number of
the early Muslims,
Imam Abdallah Qutni and Abu Nwaim
related it from the words of,
I Harif Al Yamani
in this exact wording that's here, but the
meaning is a paraphrasing of the hadith of
the prophet. Right?
Because it's entailed by it that if you
the soundness of your
of
your Islam is to leave the things that
don't busy you, then
and that soundness of iman means that you
have a good relationship
with Allah.
So if you busy yourself with the things
that
are not of concern for you means that
you have turned away from a good relationship
with Allah, and that's what turning away from
Allah is.
Right?
But they also say that the reason one
busies oneself away from Allah
is because ultimate is why because of a
lack of iman. Right? If one finds
a lot of use being busy with a
lot of useless things. Before one's focus was
one's prayer,
one's
spiritual routines,
one's concern was doing the good, etcetera. But
now one's concern
is worldly things and so on,
and they say there's no smoke without a
fire.
Right?
And that there's something
and the what and
the the harm begins
because there's a weak there's a interrelationship. There's
there's an inward
turning away from Allah from which these things
are manifest.
So but you have to get rid of
those things that are manifest
in order to rectify one's heart. So both.
And it's also come
That if a person
wastes even a moment
of
their life in other
than what they were created for, then
the it is feared that their loss will
be lengthy because every moment
is absolutely precious, and you'll talk about the
preciousness of time later.
Right? So this is
and
and this is, of course, he doesn't directly
ascribe this to the prophet
It's this is related by Ibn Asakir
from the words of Al Hajjaj ibn Yusuf.
And
finally, in this section he says,
that it's been related
that whoever reaches 40
and their good does not prevail over their
bad, then let them prepare for the fire.
Meaning, if they're content to remain in that
way.
Right? Doesn't mean that Khalas, I'm past 40,
so game over. No.
All that all they have to do is
take the means to chain that and the
mercy of Allah is vast.
It's one of the amazing gifts of Allah
upon the ummah of the beloved messenger sallallahu
alaihi wa sallam. Right? And this is and
we are from the ummah of the the
prophetess. So one of the great Indian poet
said,
you know, imagine as he addressing Jahannam, said,
Jahannam.
Right? That I am I am a follower
of Muhammad.
Oh oh *, listen up.
Right? Don't don't you touch me because I'm
a follower of Allah's beloved. Right? All the
one of the amazing gifts, especially if you
look at what the past peoples had to
do,
even if you look at what the Quran
tells us about what the past people had
to do, to repent to Allah.
And if you think about how grave it
is to disobey Allah,
The one who created you and gave you
everything and then you disobey him.
Right? And then how do you rectify that?
Right? Imagine if someone did that to you.
Right? You did everything for them and not
just once, continually they they mess you up.
But
all we have repentance,
what do you have to do to repent
to Allah? Nothing.
Repentance
does not require
any
outward action
in itself.
There's
There's things that confirm
repentance, but repent this is an amazing gift.
Right? Repentance does not require anything.
Right?
You need to
feel remorse. And, yes, remorse is an action,
right, but does not
require some
it requires remorse.
You leave the sin that you're doing and
resolve never to return to it.
Nothing beyond
that. There's things that confirm it,
but that's all it requires.
Right? And you can and then if you
think about it, you should have to repent
from every sin specifically,
But you can make a general repentance as
long as it's true. And of course,
seeking forgiveness,
right, and strengthening
and rectifying,
following bad deeds with good deeds, etcetera. These
wipe out
the harmful traces of of sin.
But it it is an amazing gift that
we should make the most of. And he
says,
and in this council
is sufficient for people of knowledge. Meaning
that
if you want to be of those who've
turned to Allah and not turned away from
Allah, don't busy yourself
in the things that don't concern you. What
concerns you?
Allah concerns you. Right?
And that which
will draw you closer to Allah.
That will
earn you the pleasure of Allah. That which
will lead to paradise.
Right?
Anything else
is either harm or loss. Harm if you
that actually leads
to the to distance from Allah to Allah's
displeasure leads to *
or loss
because
you could have used it
in the good. Right? You could have used
it in the good.
Right? So and
how do you bring that into your life?
The subsequent sections will detail that. We ask
Allah Subhanahu Wa Ta'ala
for facilitation and success and that we take
heed from what we read and listen to.
And that's why he says in the opening
of the next council which you look at
to to tomorrow that advice is easy, what
is difficult
is to accept it. So we ask Allah
Subhanahu Wa Ta'ala to be of those who
accept the
this sincere council and who embody its realities
by His grace and favor
Thank you for listening to the raha, daily
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