Faraz Rabbani – The Rawha #095 Forgiveness Through the Testimony of Faith Benefitting from Knowledge Through Action
AI: Summary ©
The importance of guarding oneself and fulfilling promises in Islam is emphasized. The covenant of Islam is mutual commitment to live up to promises made by Allah. Hadiths related to Allah's teachings are discussed, and the importance of addressing one's concerns and rewarding negative hadiths is emphasized. The use of hadiths and actions are emphasized, and the importance of faith and actions is emphasized in renewing commitment to Allah. The work is designed to provide practical advice and guidance for listeners to pursue benefit.
AI: Summary ©
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seekers with Sheikh
In our sessions
on
looking at the Hadith of our beloved messenger
We are continuing to look at Hadith on
the merits
of
The greatest statement
that
a believer
can affirm
the greatest reality in existence.
The greatest reality
in existence,
the key to paradise,
the key as we saw in
yesterday's
hadiths,
the key
to
the presence of the divine
as long as one does not dilute it
as long as one does not dilute it.
How does one dilute it?
Through
avidness for dunya,
through
making one's concern to gather the worldly
through withholding
the good. Right? We saw those qualities,
right, that keep one from
the true
purificatory
transformative impact of
So we reached hadith number 26.
Was one of the great
Quran reciters of the companions. He's one of
those whom the prophet
asked to to recite the Quran to the
prophet, alayhi salallahu alayhi salallahu alayhi salallahu alayhi
salallahu alayhi salallahu alayhi salallahu alayhi salallahu alayhi
salallahu alayhi salallahu alayhi salallahu alayhi salam.
So Said Naww Bay bin Kab
explained the words of Allah most high in
the Quran,
and he made incumbent upon them
the statement
of taqwa.
The statement
of
piety.
He said, Ubay ibn Kaab said, the messenger
of Allah
said, the statement of taqwa
is And the ulema explained
that
because
taqwa
comes from having
a.
Right? Taqwa is that you
guard
guard yourself
or you shield yourself
from that which you fear harm from.
And
is protection.
Right? So what is taqwa?
Taqwa
is that you shield yourself from harm. But
when you shield yourself, what are you trying
to do?
You are trying to preserve benefit. Right? There's
benefit that you're trying to preserve.
Right? Like, if you didn't have anything precious,
you wouldn't keep a safe.
Right? Because the safe is guarding from harm
because you're trying to protect benefit.
So
is
the
It is the,
that's why, you know, can be translated as
mindfulness
or
also guardedness.
Right? The idea of guardedness. Right? You shield
yourself.
So you guard yourself
at
levels.
Imam Al Baybawi, one of the great imams
of tafsir,
and one of the great theologians of Islam,
Al Qabi
Al Baybawi. He said that taqwa is is
at three levels.
There's a taqwa of iman.
When you guard yourself
against the eternal displeasure of Allah
by
by
by embracing
iman.
Right, by entering into faith.
And what does what makes you enter faith?
Right?
Then there is the taqwa of Islam.
Right? The taqwa of submission,
which is that you guard yourself from sin
and the displeasure of Allah
by embracing obedience
and that which is pleasing to Allah.
So there's taqwa of Iman, then there's taqwa
of Islam, and then there's a taqwa of
of Ihsan, the taqwa of spiritual excellence,
which is that you guard yourself
from heedlessness
of Allah
by
embracing
consciousness of Allah.
And there's much that bears witness to that
from the many verses
of the Quran about Taqwa and the hadith
of the prophet about Taqwa, which are so
numerous.
If you look for example at
on the chapter of taqwa, and we have
40 hadiths of taqwa coming up,
later.
Hadith number 27.
Right?
Ibn Umar relates
may Allah be well pleased with both father
and son that the prophet Sallallahu Alaihi Wasallam
said whoever says whoever
says
glory be to Allah and his is all
praise.
A 100,000
good deeds
and
124,000
deeds are written for them.
And whoever says
they have through it a covenant with Allah
most high on the day of judgement. A
covenant meaning that Allah
it's like a pact with Allah. You affirm
this, meaning affirm it and you uphold it,
of course, because a covenant is a mutual
commitment. You live up to this
and I will live up
to my promise
of paradise.
Right?
Fulfill
my pledge and I will fulfill my pledge
to you.
That pledge is
You uphold
it with its consequence, I'll uphold
my promise of paradise.
Which is why the Ulema say
points
out that
Allah made it incumbent on you that
obedience of him be present in your life.
And in reality, he only made paradise
incumbent upon you.
And then he quotes the the hadith of
the prophet
The and he then he quotes the the
words of the prophet
your lord is amazed at people who are
dragged to *
dragged to heaven in chains.
And it happened after the battle of Badr.
They took prisoners of war,
and they were in chain. And the prophet
was looking at them then he smiled
because every single one of those prisoners,
by their own choice, entered Islam.
Some of them immediately,
because they were what what did the prophet
do with the prisoners of war? The prisoners
of war were taken to Medina,
and they're roaming the streets.
People were feeding them,
hosting them, etcetera.
Right? There was no prisons in Medina.
In most societies, if you took prisoners of
war, you'd slaughter them.
The prophet never did that with prisoners of
war.
Right?
But it was inspired to the prophet that
each of these will become a believer.
So he smiled and said, your lord is
amazed at people who are taken to heaven
in chains.
Because all of them were free from the
chains. Some were actually returned
to Mecca.
Right? Some on condition. Some taught
some had were literate, so they taught some
of the sahaba how to read and write,
and then they they were free to to
leave.
Some, they paid a ransom.
Their families paid a ransom. They returned, but
they're so impressed by the dealings of the
Muslims that every single one of at least
that group of the prisoners
became Muslim.
But we
we the things that are entailed
by right,
we take them as burdens. Oh, this, oh,
that. You think you do this little thing,
Allah has promised paradise.
Right?
So that's the covenant of Allah. Right? Now
one note, sometimes people find it strange some
hadith mentioned this hadith is related by Imam
at Tabarani and
with a with a reasonable chain of transmission.
That some hadith mentioned huge amounts of reward.
Right?
That if you say say
you have a
124,000 rewards.
We don't know what the unit of the
reward is.
So different rewards have different units.
That's one way the Ulema explained it. Right?
There's some big deeds, it will be big
units. We know in some things, the the
reward are
stations in paradise.
Others
are
steps.
Right? Others are degrees that are finer degrees.
That's one aspect. The others say things that
have great reward, it says whoever says it,
it could be understood to be once
or it could also be a that whoever
makes a habit of saying it.
Right? But they say the point isn't to
do accounting with Allah.
That okay. So if I say it 3
times, how much will you give me,
oh
Allah? He provides whomever he heals without beyond
reckoning.
Right? So we don't
you know, that's bad.
Right? So we take from it that there's
great reward in it.
Hadith number 28.
Low
What what's what's sorry.
Low right. No.
So this hadith
it's a lengthy hadith related to a Abdullah
ibn Abi Opha.
That
one of the companions. He said we were
in the presence of the prophet
So a person came
and he said there is a youth
on the verge of death.
Like, he's struggling with his own self.
Like, he's struggling with with his own self,
meaning he's on the verge of death.
So it was said to him
and it was said to this
boy,
and
he wasn't able to.
And so the prophet asked, can a Yusali?
Did he used to pray?
And they said,
yes. He did.
So the prophet
rushed,
and we rushed with him, and he went
to the went to the boy.
And you see the avidness of the prophet
for the good of his community. And you
say, well, tell him this. He went himself,
alayhis salatu wa sallam.
So the prophet
said to the young boy,
The boy said, I can't.
So
the prophet asked,
why?
So
someone said, he used to be bad to
his mother.
Right? He used to be bad to his
mother.
So the prophet
asked,
is his mother still alive?
And they said, yes. So the force tells
us that this boy was a, you know,
was a young man, Ashab.
He was a believer,
and he prayed.
Right? Because if he didn't pray, of course,
after faith, the first thing you'll be asked
about is the prayer. Right? Because and you
see the from the prophet sallallahu alaihi wa
sallam, this is the doctor. Right? He you
need
before diagnosing, he got a sense okay. Is
it because of the prayer? Why? Because that's
the first thing you'll be asked about. So
he inquired about that beforehand.
Right? And he said, no. It's not the
prayer.
So then he inquired another so he told
the the boy, say la ilaha illallah. He
said, I can't.
So then he inquired
to the people,
why why is he unable to say it?
Right? So they told him he used to
be bad to his mother.
We also see his concern with the with
the youth
that he didn't say, what's your problem? Right?
He found out from those there.
Why why isn't he able to say it?
And this, of course, from this as a
side point, you see one of the times
when you can mention something bad about someone
is when it's said out of genuine concern.
In a manner that does
address the concern.
That's not considered ghiba.
But in the manner that addresses the concern.
Right? So just speaking ill so I'm just
saying it because I'm concerned for him.
But can Farid do it? You say, oh,
you know, my friend used to my friend
Bilal used to pray. He's not praying anymore.
Can
Farid do anything about it? No. So mentioning
it to Farid? Say, well, I'm just said
out of concern for him. He can't do
anything. It's to
out of necessity,
when there's concern,
to someone who can either address the concern
or can help you address it by giving
you advice or and so on. Right? So
this is a beautiful
dealing of the social dealing of the prophet,
sallallahu alaihi wa sallam. So they said he
used to be bad to his mother.
Right? So the prophet
said, is she still alive? They said yes.
The prophet
said,
call her.
Call her here.
But you see that here, you know, the
beautiful concern of the prophet said, okay. Well,
tell her to forgive him. He himself
dealt directly with the issue. He said,
ask her to come here. Why didn't he
go to her?
Because he want to leave the child because
he's on the verge of death.
So she came.
So so the the mother of this this
young man came, and the
prophet said, this is your son.
He said,
Hadab Nuki? Is this your son? She said,
yes. He says, if there was
a
a burning
a big
burning fire.
Right? Like, roaring fire.
And it was said
that if you intercede on his behalf, of
your son's behalf, we'll
keep him from the fire.
Otherwise, he will be burned.
Would you
intercede for your son?
Make for your son?
She said, you Rasool Allah, then definitely
I would.
Right? So the prophet
said,
so bear witness to Allah
and give witness to me now
that you are pleased with him.
And here,
there's some times where
in general,
the ruling is it is disliked
to swear by Allah unnecessarily.
K?
You say, I swear that was the best
restaurant I've been to.
One because it's likely not true anyway. You
just you say it for emphasis, bad manners.
Right? Or it's for something purely worldly.
Says, wallahi, I'll pay you. So just put
it in writing is better than using the
name of Allah, especially because there's a possibility
you might forget what are. For the merely
worldly,
it's not.
But if there's a clear need or benefit.
Right?
Here, the concern the person's concern for this
child and he wants to make sure that
it's not just a passing thing. Okay. I'll
forgive him, but
so there, where there's clear need or benefit.
Right?
Right? Someone is hesitant.
Their daughter
is, you know,
their daughter's hand has been
asked for
by someone the family doesn't know, and you
know them well, really well.
So if you just say, oh, he's a
good guy, they'll be like, well, we're not
sure. Right? But
you
say I bear witness by Allah subhanahu wa
ta'ala that I know that but you have
to be careful that it's true. So she's
so she said,
oh Allah, I bear witness to you and
I bear witness
before the messenger of Allah,
before your messenger that I'm truly pleased with
my son.
So the prophet
the the messenger of Allah
said,
oh young man,
say,
to say the testification of faith.
And the the the young man was able
to say it.
So the messenger of Allah said,
All praise be to Allah who has saved
him by me
from the fire.
So the prophet here is also teaching us
that once when you are the means to
some good,
you don't ascribe the good to yourself.
Right? But you don't just say, well, within,
yes, I know it's from Allah. But one
should be explicit. Whoever finds a good, let
them praise Allah. And they say it's best
to make it explicit.
That all praise is due to Allah who
facilitated this good through me. But the doer
was Allah.
So all I'm gonna say it's best to
make that explicit
so that you don't
fall into the delusion of self worth.
There's numerous lessons if one reflects on this
hadith,
right, of the deep concern of the messenger.
A concern and the concern for the spiritual
well-being of the people we care about,
of the community.
And this person wasn't from the family of
the prophet,
wasn't a relative.
Right?
And we see, like, he didn't know him
because he asked, is his mother alive?
What what we we understand from that that
the the prophet did not know this young
man.
He didn't know the family
that well. Presumably, they're
you know, maybe on the outskirts of Medina
or whatever the background is, he didn't know
the them sufficiently well to know that this
person's the son of so and so, that
their mother is alive. He didn't know these
details even though he knew his companions
closely.
So it wouldn't be a prominent family either.
You can say, okay. If it's a family
member, makes sense. Someone prominent, one of his
old companions, etcetera, makes sense.
But this was
a stranger in the community.
But the prophet went in person, asked for
the mother to be brought in person, made
this whole interceding. So I'm busy.
Right? I'm busy. Says no. Right? This is
something that, you know, may Allah subhanahu wa
ta'ala not make us as remiss as we
are when it comes to the rights
of all people.
But at the very least, to begin within
our own families,
amongst our friends, to have that deep concern.
None of you believes until wish for for
the for others of the good that they
wish for themselves.
So you see an example of that. You
also see, of course, very clearly
that
one of that there's firstly directly, of course,
by the what's called
by the
actual text, that one of the things that
prevents
from
divine mercy
is being bad to one's
mother,
by extension being bad to one's parents
or breaking relations,
being rude to them, hurting them.
Right? Not fulfilling,
they're just right.
But by the indication of the text,
that
wrongdoing
is a barrier
between
you
and the light of to
reach
its ultimate salivific
potential.
Right? The prophet said
wrongdoing becomes many layers of darkness
on the day of resurrection.
Right? So the the hadith because why because
the underlying meaning is what? He did not
fulfill the rights of his mother. Of course,
the right of the mother is the greatest
of rights
of a living person,
but other rights that are not fulfilled,
the same thing. These hold one back.
This is the the gravest,
but
others would also weigh one down.
And they say then this was a young
man.
The young people haven't had much time to
do a lot of wrong.
Right?
And yet this one thing was holding him
back from being able to say
So what about a lifetime
of wronging people?
We'll look at hadith number 29 as well.
Hasana. Abdullah
ibn
Umar relates to the messenger of Allah
said, whoever says,
no slip
hurts
with it
as
when someone associates partners with Allah, no good
deed benefits
with
associating partners with Allah.
Right?
Related by Muhammaduqqani.
So
a
here refers to a small
mistake
because there's different because
a is from a
is an error.
So
which is coming the Quran as well,
can refer to as can be a synonym
for sin.
But
a can also refer to
a
a mistake, a slip.
Right? So
that so
the the small sins because they're small sins
which are sins you didn't realize
it was bad
and you forgot. You were a bit negligent.
And they say, but this does not relate
to the rights of others. These are the
little things. You know, you prayed, you weren't
you know, you're wearing loose jeans,
but you didn't hike them up, and your
aura was showing a little bit. But you
didn't realize it. But it was a it
was a slip because you should know better,
but you're a bit neglectful.
You know? You you did
something else that you weren't careful.
Yeah. The science said halal,
but you weren't careful that are the actual
you know, like, everything else doesn't point to
the fact that they're serious
about the limits of Allah. Q a turns
out that,
you know, you should have been a bit
more careful,
a mistake.
So those are this the errors that don't
harm. Right? That whoever says
their slips won't hurt them.
This is
won't hurt them in terms of
one, ultimately,
sins
don't negate
iman.
Good deeds wipe away bad deeds.
Right?
So this is not an absolute. This is
why he mentioned that after everything about that
sins, particularly deliberate ones, especially major ones,
especially those that relate to the rights of
others.
These
weigh one down,
cause one to be bank can cause one
to be bankrupt,
can cause one
to be prevented
from dying upon faith. That's why they're dangerous.
Right?
We ask Allah
to preserve
us
with our faith
and to make us of those who frequently
recite
but also of those who strive
to uphold
the con the
consequences
of
There are some people who refer to the
conditions of
And this is bad adab with Allah and
bad adab with the messenger.
There's some people the 77 conditions of La
ilaha illallah. That is deeply problematic because a
condition
is something if not found, the thing that
is conditioned is not found, like the conditions
of prayer. If you pray naked,
is a prayer valid?
No. Right? A condition is something
that the validity of a matter depends upon
that is outside of the thing.
So these kinds of statements,
there are no conditions like this
for Someone who affirms it
with belief
is a believer
even if they sin and etcetera.
Right? Sins and errors and wrong are dangerous,
but they they do not
negate
iman itself.
Right? They
they weaken and can endanger it, but these
kinds of things,
your iman is a singular concept. Either believe
or you don't.
The danger of sins, they weigh you down
and you can lose your iman.
Right? You can be worthy of punishment even
though you're a believer. Right? So one has
to be careful of those kinds of things
because it would entail that people who don't
do those things are kefir, and there are
people who behave like that.
People who don't pray, people who don't do
this, and that's not
what we believe.
We we also look briefly at
by Imam Al Ghazali.
And Imam Al Ghazali
in the pre in the council to to
one of his students began
by mentioning that knowledge will not benefit you
unless you act upon it.
Knowledge will not benefit you unless you act
upon it. And use the the example of
someone who has a whole bunch of weapons,
a whole bunch of fine swords,
and they know how to use them. But
the lion attacks and you don't defend yourself
with the weapons,
the lion won't be warded off by the
weapons on their own.
Right?
And
he says
from that,
that
he gives another example.
Another example of having knowledge but not acting
upon it,
being of
little or no benefit, he says,
An example
is
someone
who has
a, you know, who has high temperature
and
some sickness that is making them,
you know, that that is affecting them. Right?
Whose
treatment
is what's called sangabin, which is a certain
mixture
of vinegar and honey,
and
which is barley water. Right? This is the
doctor say this is the treatment.
Right?
Knowing what the treatment is will not heal
you.
Even having the treatment
so I have the treatment there. Here's a
medicine for it.
You will not
be healed unless you actually use
the medicine.
And then he quotes
some lines in in in Persian,
which I won't
say, karme,
dohazar,
little,
pemabi,
tame,
nahori,
naba shaddat,
You know, if you get 2,000
liters of wine,
they won't get you drunk unless you drink
them. What's the metaphor? They don't say go
drink. The metaphor. When someone says,
I got this much wine, but you didn't
drink it, you won't get drunk.
Similarly,
the medicine won't cure you unless you use
it.
Likewise, so
he says,
He says, likewise, if you study
knowledge for a 100 years
and you gather
a 1000 books,
you will not be ready
for the mercy of Allah except by action.
As Allah most high says,
and that each person shall only have
that which they strived for.
Okay. So Allah has promised you his mercy.
But if you don't go to it,
you are the one who denied yourself divine
mercy.
It's there,
but you have to act.
And he says,
Right?
And he mentions a point of knowledge that
if someone says that this verse that each
person shall only have what they strove for.
Right? So someone said this was,
Mansukh.
This was abrogated
by the hadith of the prophet if a
if the child of Adam dies, their actions
end except from 3.
Right?
The righteous child who prays for them,
charity of ongoing benefit or knowledge,
that others benefit from,
that a person shall only have
that they that which they strove for. Said
that they said this was abrogated, said the
person who's abrogated meaning
bereft of understanding is the one who says
this. Why?
Because in reality,
the righteous child who prays for you,
they're from your actions.
Right? And, of course, it's not just the
righteous child. It's one of the reasons why
it's a sunnah to have many
believers
who who who whom one is in good
terms with. Because they'll make dua for you.
And the dua
of believers benefits believers.
The Quran teaches that. And
not just for the living. There's weird groups
out there that say things that go against
the
Quran. Said once someone dies, their actions end.
Yes? But the Quran tells
Oh lord, forgive us and our brethren
who preceded us in faith.
Right? So that oh, no. Only the righteous
children can can make dua for their parents,
nobody else. What? Well, the Quran says the
opposite. That's you know, don't
these are and there are people like that
in our communities. And this
is the end of highway robbery. Right? Because
you're robbing people
of good deeds.
So Imam Al Ghazali said this is bereft
of understanding because all of these come from
the good that you did
Or that the benefit of that is secondary
to the primary benefit that you attain is
your own benefit.
Right? No one's gonna get a free pass
to paradise just because their best friend was
a sheikh. Right?
But the fact that you kept good company,
their duas will benefit you.
Right?
But if you were you know, but it's
like,
you know, if you're in jail,
right, someone may
invite you for dinner,
but you may not it may not come
to you because you're in high security jail.
Right?
So
it
it does not absolve you. It's my kids
are righteous, I don't have to worry. He
said,
so and what would you say then?
So what would you say about the words
of Allah most high? And this is towards
the end of Surah Al Kahf.
Correct?
So whoever longs for the meeting of Allah,
then
let them
perform
righteous deeds.
Right? And this is a conditional statement. Whoever
seeks
whoever is hopeful of the meeting of their
lord,
meaning in a good state,
in the hereafter then
let them perform righteous deeds.
This is
like a logical statement.
If you wish to do this, then you
must do that. Right? It's a it's a
conditional statement.
Right? The condition is you must do a
righteous deed. Otherwise,
you won't meet your lord in a good
state.
And likewise, the promise of paradise is mentioned
in the in the Quran,
as a reward for what they used to
do.
As a reward for what they acquired
of good.
This is
from Surat Al Kahf. Right?
Truly those who believe and do righteous deeds,
for them
are the gardens of firdos
made,
you know, prepared. And the nuzul so and
I may we won't go into the tafsir.
Amazing. The nuzul
is the is the feast that is prepared
for the guest.
Right?
So guards of paradise
have been prepared
as a feast, as a celebration
for the believers.
K? This is why Sheikh Ahmed al-'Allawi said,
k? The gardens of paradise are in need
of us, meaning the righteous believers. Why?
It is not making it up from some
claim. It's right there in the Quran.
Right? Truly those who believe and do righteous
deeds,
for them,
the gardens
of
have been prepared
as a,
you know, as an honoring, as a feast,
as a rejoicing.
May Allah subhanahu wa ta'ala make us and
our loved ones
of those of jinnatul firdos.
And elsewhere in the Quran, Allah subhanahu wa
ta'ala says, except those who believe,
except those who repent
and have faith
and do righteous
deeds.
This is the keys to rectifying one's condition.
If one did wrong, one repents.
Now the olamas said, why would he say
repent
and believe
and have faith? Meaning, you renew your faith.
Because faith is an affirmation,
but, also, it's a commitment.
Right? It's a commitment. Meaning, they renew their
commitment
to Allah and do righteous deeds.
Right?
And then
he continues
you know, and we'll
look at that tomorrow,
and he continues in this. Then look, the
Quran is clear that you
that it's not sufficient to know, but you
must act.
Right? So take that
seriously. Right? So take that seriously. So he
mentioned some of the Quranic verses. Nahu mentioned
some of the hadiths of the prophet, sallallahu
alaihi wa sallam, emphasizing
the importance that you must act.
Then because there's a person of knowledge he's
talking to, he says, okay. So let's talk
about faith, and we'll look at that. Then,
yes,
faith is a matter that's in the heart,
but it is
confirmed
by your actions.
It is preserved by your actions. It is
nurtured by your actions.
Without
actions, your faith is like a tree
without branches.
It won't bear fruit.
Right?
And
and worse,
if you don't water it,
it will wither and die.
Right?
So we ask Allah
to to make us realize
the reality of the need
to act. Right? This is the central premise
of Imam Al Ghazali in this work, Ayuh
al Walad, and all his works.
That
to turn to Allah, you must gain knowledge.
But
the knowledge that is of benefit and that
must be prioritized is the knowledge
that you need
to take the steps
to turn to Allah Subhanahu Wa Ta'ala.
And then for that beneficial knowledge to be
a benefit to you, you must take those
steps.
Right? Because the ignorant person
is sinful
for their remissness, but at least say I
didn't know. But you know about the sunnah,
you know this, you don't do it.
The case against you is greater.
The solution isn't say, well, I'll stay ignorant
because that's being content with folly,
but rather
that we make a commitment
to act. And this this why this work
is a great reminder. Many of the Alemec
considered 2 of the works of to be
thematically
very interrelated.
Which is what we're reading here, letter to
a disciple,
and the beginning of guidance. And I'd remind
myself
and everyone, especially with the Ramadan coming up,
want to, you know, that the best way
to approach Ramadan is for it to be
a training
of
how you should be as a servant of
Allah
and a training ground to adopt the sunnahs
because we're not supposed to just engage in
night worship
in Ramadan.
Taraweeh is
has its intrinsic benefit,
but it has its wider benefit to train
you to stand long in prayer, to pray
at night,
to experience the benefit.
Right? We've been encouraged to engage in charity
and remembrance and recitation, all these things
because it's it's a madrasah. And they said
madrasah.
It's it's the school of good deeds.
But the point of school is that you
learn is not
that you
that you get out of it,
but that you be educated
so that you're able to pursue benefit thereafter.
And a good
and
a great work
that tells us how to try to live
our life
morning to night
in the various aspects of life. Practical manual
of how to live the sunnah
is this work complementary work of Ahmad al
Ghazali, the beginning of guidance.
It's available in English.
Sheikh Yahya teaches it at seekers, but
the text itself,
that one should take that as a standard
to apply. And the two works
are very complementary. May Allah subhanahu wa ta'ala
make so the people of action.
Thank you for listening to Naraha, daily guidance
for seekers with Sheikh Farazrabani.
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