Faraz Rabbani – The Rawha #097 The Weightiness of La Ilaha Illa Allah Entering Gods Fortress
AI: Summary ©
The speakers discuss the importance of earning money on every day and the use of words in relation to people's behavior and expectations. They emphasize the importance of being present with one's love and not just knowing the truth. The speakers also discuss various hadiths related to the time period before Jesus Christ was born, including the physical world being more real than the spiritual world, the use of words to describe the experience of a person being blessing, and the importance of not acknowledging the meaning of a single narration and the use of words to convey the weight of a man's weight and reward. Finally, they emphasize the importance of not acknowledging the meaning of a single narration and the use of words to describe the experience of a person being blessing.
AI: Summary ©
You're listening to the daily guidance for seekers
with Sheikh Rasra Benny.
In our daily rauha,
we are looking at
some of the guidance of the prophet sallallahu
alaihi wa sallam
and some guidance
for
seekers.
And in our look at prophetic guidance, we've
been going through 40 hadith on the virtues
of
of the of the statement of divine oneness.
And we reached hadith number
35.
And hadith number 35
is related by
Saydna Imran ibn Hus ibn al Husayn
The messenger of Allah said,
is
is any of you unable
to earn every day the like of in
gold?
And this, of course, one of the interesting
things, the I mean, of the countless interesting
things about how the prophet
conveyed guidance. He caught people's attention,
but
in meaningful,
substantial,
positive ways.
Right? Not in
empty,
pretentious,
or,
you know,
unbecoming ways.
Right?
That is any of you
incapable
of earning
each day
the like of Uhud in gold?
Can anyone typically earn that much a day?
No. Says if any of you incapable of
doing that,
that's very intriguing. So this so this haba
asked,
They said, who is able to do anything
like that, oh messenger of Allah, earning the
extent of a mountain and gold?
Right?
That all of you
are capable of that. All of you are
capable of earning the equivalent of Mount Uhud
in gold.
And Mount Uhud is mentioned
because Mount Uhud
and the battle of Uhud is referred to
by the mountain.
And and mount Uhud, the prophet
said, this is a mountain
that loves us and we love it.
And they say, what's the reason? Because we
know at at Uhud,
the archers were placed on Mount Uhud
to protect the Muslim army. And during the
battle, they provided
shelter.
They provided it, you know, fire power basically
for the Muslim army.
On the battlefield, the Muslims attacked and vanquished
their enemy
who was trying to
destroy the Muslim community
in Medina.
So they met at Uhud, and the archers
on Mount Uhud
provided
the support for the Muslim army. But they
were meant to remain there. So they so
it was blessed first by the good work
of the archers
over there
and the victory that that facilitated.
But then the archers did not follow through
on the command of the prophet
so
and they came down.
So the Muslims
faced a counter attack
from behind Mount Uhud, a counter attack led
by Khalid ibn Waleed.
But then Uhud earned another honor
that
the Muslims retreated
to Mount Uhud.
And they went up the hill.
And it
and they rushed up. The counter attack was
led
on horseback.
There's 13 or 14 of them led by
Khaled Muir. They're on horseback. You can't really
climb mountain on horseback.
Right? So they weren't able.
So that gave the Muslims the opportunity not
to lose in the counter attack. So it
it it sheltered the Muslims who are caught
by the counter attack. Were able to go
up the mountain
and retreat. So it protected them.
That was a blessing.
And amongst those who went up the mountain
and,
you know, in the divine protection was the
messenger of Allah sallallahu alaihi wa sallam.
But you see the prophet sallallahu alaihi wa
sallam loved the mountain. Why?
Because the prophet sallallahu alaihi wa sallam was
grateful
not only to human beings.
Right? The prophet sallallahu alaihi wa sallam was
not just grateful to human beings.
Is an inanimate object.
It's a mountain. It says
The mountain love the messenger
even inanimate objects
love the messenger, sallallahu alaihi wa sallam.
Right? But he loved it. Why? Because it
it was
it provided protection for him, sallallahu alaihi wa
sallam.
And he not only loved it within, he
proclaimed
that love.
He mentioned it to the companions.
Right? So that's why Mount Uhud is mentioned.
So the prophet
said each of you can give that much
in charity. Can each one of you can
earn that much in gold every
day? All of you
can earn the equivalent of Mount Uhud in
gold.
How? He said, saying
is greater than Mount Uhud.
Because what are words?
Words indicate meanings.
Right? That's why we shouldn't take dhikr lightly
because what the any dhikr,
they're words.
But what do they indicate?
They indicate
the one remembered.
The greatness of the remembrance
is by the greatness of the one remembered.
And is greater than Uhud.
And saying Allahu Akbar is greater than Uhud.
And this is related by
and
and Ibn al Najjar.
Right?
And this is pointing to, of course,
These are from the
the lasting good deeds, which the messenger
said, the lasting good deeds are to say
And he said,
it doesn't matter which one you begin with.
And they say the greatness of dhikr is
when you'd make the dhikr at least striving
to be conscious
of the of
the great one who is remembered, Allah Subhanahu
Wa
Ta'ala.
Because the olamat described as does that
dikr begins with dikr of the tongue
despite heedlessness of the heart.
And then there's remembrance of the tongue with
consciousness of the heart.
Then there's of
the tongue
with
presence
of heart, and that's when you have remembrance.
Right? Because consciousness is like you just waking
up. Consciousness
when your heart
is actively remembering. So it's for that's when
you have the of the heart of the
tongue and the heart.
But then you go from
remembrance
with the heart with the tongue and the
heart
to
being present with the one remembered.
That the one remembered
is is more
active in your consciousness
than the than your act of remembering
them.
Right?
It's like someone who's falling in love. Initially,
they say I'm in love, but not really.
So so, you know,
and then
that love grows. And then say I'm I'm
going to the one I love.
And initially that love but then
you're present with the one you love rather
than the details of loving.
Right?
So this of course also reminder,
why did the prophet use the example of
gold,
of wealth?
Because these tangible things are more real to
us
than
the intangible realities
of spiritual works.
Though the reality is that the spiritual is
more real than the material.
Right?
The meaning of the material
is by the spiritual.
Right?
It is meanings
that give reality to forms.
Right? Otherwise, forms are unreal.
At any form that you can imagine is
fleeting.
It is the meanings that last, but without
the meanings, the forms
are really nothing. They're delusion.
Right?
Hadith number 36.
So the
even Abbas relates that the messenger of Allah
said,
there is no
alienation
in the grave
for the people of
unease,
you know, alienation, unease, distress. Right?
Because you're alone in the grave.
Just imagine being alone 6 feet under,
9 feet under,
depending on the soil. Right?
Pretty freaky idea.
Right? The prophet sought refuge
from the the
constriction
of the grave
and the torment of the grave and the
and
the alienation of the grave.
And he prayed for the grave to be
made expansive
and luminous
and comforting and radiant.
So
the the people
of have no alienation nor distress in their
grave.
And the people of
are the ones who are regular in it
and
realized
in its meanings.
And then the prophet
said,
Right?
The messenger of Allah
said, it's as if he's talking to the
companion. He said, it's as if I can
see them
when the earth
opens up
and they come out
saying,
While people
are like like wild beasts.
Right? People come out.
Right? You see the people drunk.
Right? As Allah subhanahu wa ta tells us
in the opening of
and they're not drunk.
But rather
the torment of Allah. Meaning,
when the majesty
of Allah is manifest. There's no torment yet.
There's not even been reckoning yet, but people
wake up then
to the reality
of who is Allah
and that itself,
yeah, feels like
torment.
But the people of they come out of
the grave saying
They're in no distress whatsoever.
That's why said,
Be with Allah and you'll behold him with
you.
Right? And such people, you have to be
conscious
that
the warnings about the day of resurrection
aren't they're general, they're not absolute.
They apply to those
who turn away from Allah
or who are negligent of Allah.
And we know that. Allah subhanahu wa'ala tells
us, those who believe and do good,
the virtuous, the righteous.
They're they have nothing to be feared for.
And they will never grieve. They will not
grieve in this life nor in the
next if and not on the day of
resurrection,
which is why one of the great poets
of the 20th century, Sheikh Abdul Rahman al
Sha'uri,
flipped the lines
about the day of resurrection. And he didn't
just make it up. This hadith is of
many evidences of that.
And then the prophet said, when when the
grave is open when it's as if I
can see the graves opening
and the people of La ilaha come forth,
they're saying La ilaha illallah. They're under
the shade of Allah, the protection of Allah,
the intimacy of Allah. They're not bewildered while
others are bewildered like wild animals who's, you
know, let you let go, they rush forth.
So he flipped it in his famous poem.
He says,
You see the people of Allah
as though drunk,
but drunk they are not.
Rather the beloved has now removed
the veil
between them.
May Allah grant us that kind of intoxication.
The intoxication of love, not that of distress
and bewilderment.
But the choice is ours. And one of
the keys to that, our beloved messenger
said is
And there's many other hadiths
related to this. This is related by Al
Khatib
and Ibn Asekir
and others.
But it's born witness to by many other
hadiths as well.
Hadith number 37.
The messenger of the prophet said, the angel
of death
came
to to a man who was dying.
And the angel of death opened up his
limbs, meaning spiritually.
Right? Like he accessed
spiritually the heart to take the soul, the
chest to take the soul out, but he
found that he done no good.
So he opened his limbs, meaning the the
chest. And then he opened the heart and
he found he didn't and he didn't find
in it any good.
And then he opened his mouth.
And he found the tip of his tongue
connected
to the back of his mouth
at the to the palate
where we do tahnek. What's the hanek?
The the palate.
Right? The the top.
Yeah. The top of the mouth. Right? The
hanek. Well, that's why you have
because you that that's you apply the date
inside the mouth. And they differ. Do you
have to actually put it at the tip
of the mouth or meaning just inside?
It doesn't necessarily mean it literally. Anyways,
he found his
tongue stuck to the top of his mouth
saying
And this person was forgiven
for the statement of divine oneness
And Ra'ul Beihaki, imam al Beihaki
related this as did ibn Abid Dunya, the
2 of the great
huffal of Islam.
And they say part of this is he
said the statement of sincerity
sincerely, but he had numerous shortcomings.
Right?
May Allah make us of the people of
but
of the people who live. If this is
a salvific potential
for the for the sinner,
what about for the one who's upright?
Hadith number 38.
So Ibn Mas'ud
relates that the messenger of Allah said,
Says, oh, Muad, what's with you that you
don't come to us every morning?
And the prophet really loves Sayidina Muad. Sayidina
Muad was a young man.
Right? But he was a companion
who loved the prophet sallallahu alaihi wa sallam
dearly and one of the reason the prophet
sallahu alaihi wa sallam loved him dearly because
he was an active
is an active
And who
used to lead prayer and teach people
sort of on the outskirts of Medina.
So he wasn't always with the prophet,
but the he was so sincere the prophet
used to miss him.
And this is this is from
the fada'il of dawah of being someone, because
being, you know, it's not simply about loving
someone, but true love and true service is
to help someone fulfill their mission.
Because someone is hanging around and say, I
love you.
Okay. But what are you doing about it?
And one of the reasons that Sayid al
Mu'ad was so beloved,
even though he wasn't always with the prophet
because he was at busy
fulfilling the prophetic concern.
One, his personal devotion, but also in teaching
people Quran and teaching people their their religion.
So he said, why don't you come to
us each morning?
He said,
I it's because I I
make
every morning
with 7,000
saying
7,000 times.
Before I come to you.
And there's many examples of this. The Sahaba
took the general command
to glorify Allah
by morning and by night.
It doesn't say how much.
In the mornings and the night. So how
does it he says glorify him by the
mornings. So many of them spent the whole
morning glorifying Allah.
And that's where they did it. And in
the evening some of them said
in the 1,000 at night. Why? There's no
specific hadith in it but falls on the
general Quran. Remember your Lord by morning and
by night. So they spent all morning remembering
Allah.
Right? Because the door of remembrance is open.
Right? The basis of remembrance in general, Allah
has
that's remember me, I will remember you.
Call upon me, I will answer.
Remember me by morning, remember me by night.
Standing, sitting on the side, all these verses.
So he said, I glorify you I make
this of Allah 7
how many 7,000 times
each morning before I come to you. So
he'd come later in the morning, not in
the beginning of the morning.
The messenger of Allah sallallahu alaihi wa sallam
said,
The messenger of Allah, the messenger of mercy.
It said, should I not teach you some
words?
They're easier for you.
And wait here on the
scales.
And neither the angels
nor all the people of the earth
cannot in enumerate
them, meaning enumerate their reward.
K?
And the messenger
said,
Right? The messenger of Allah said, say
to the extent of Allah's good pleasure.
To the extent of the weight
of
from Wazin.
To the extent of the the weightiness of
his throne.
To the extent of the number of his
angels.
To the extent of the number of his
creating.
To the extent
of the heavens.
To the extent of the earth.
To the extent of what is between the
heavens and the earth. This is related by
a day lemi
but
the
this basis of saying
with plentifulness,
like in this kind of sense,
is related in many other authentic hadiths,
more authentic hadiths. The reason Sheikh Youssef al
Nabhani chooses this hadith is the prophet
here it's related that he gave the context
to it.
Right?
And a lot of times
will do this. The basis of saying
it established in the Sahih hadith. The assumption
everyone knows it. So sometimes will deliberately
narrate something
whose meaning is established in the authentic hadith.
They'll mention deliberately
a more rare narration, not because they don't
know the more authentic narration. So you know,
when
you, you know, you're addressing people who already
know because the basis any believer from childhood,
these they should have learned.
But here, the context given is what?
Sayna used to say,
make this be by the 1,000. So the
prophet
said, so I'll tell I'll tell you something
that's easier on you and wait here in
the scales. And the Ullama say, some of
these things, these ways of
like
is enough.
Right?
But we don't
the human being being shortsighted,
not reflecting sufficiently, we don't think of the
vastness
of the
of the meaning,
reward,
and consequence
of saying
So prophet taught us, say,
What the famous nation
to the extent of his
to the extent of his good pleasure.
To the weight to the according to the
weight of his throne.
To the extent
of the the ink expended in his words.
Right?
Right?
That this is to make us
visualize,
to imagine,
to approximate
the vastness
of the meaning,
the reward,
and the consequence
of these acts of remembrance.
And the same thing, the Ulema took this
basis. Right? Took this basis with respect to
sending blessings on the prophet
as well. The precedent of which are hadiths
like that,
which are established in the sunnah
of taking the that are established
of weighty reward
and helping the believers
realize
the vastness of the meaning,
reward, and consequence.
And that's what the Ulema did with the
salah and the prophet sallallahu alaihi wa sallam.
Right?
They say if someone said,
once
with complete
understanding
of what they're saying,
complete realization
that entered their consciousness and remained.
Right?
And complete
gratitude.
For this,
they would only have to say it once
in their life, and they would be of
the beloved servants of Allah.
You say, Allahu.
That, oh, Allah,
shower your blessings upon
your mass upon our master, Muhammad.
Right? Allah bless. And what is
bestow
your mercy
with honoring,
right, upon our master, Muhammad. And you have
a clear sense of who is
the one blessing,
what is blessing.
Blessing is mercy with veneration,
right, and honoring.
Our master, Muhammad who is Muhammad? Right? And
his family, his companions, who are they?
And grant complete peace, eternal peace.
And then we know and we realize that
when you make dua that's dua. Oh, Allah,
grant this. That when you make dua for
another, what do the angels say?
May you have the like of what you've
asked for. When you make send blessings on
the prophet
you're asking
that through it that, oh, Allah,
grant us mercy
with honor
and
raising in rank,
and grant us eternal peace.
Save us from all harm.
If you just realize those meanings, once would
be enough, But have we ever said it
with full realization of anything
approximating its meanings? No.
Which is why
the to help us realize that
they detailed out in the various modes of
sending blessings.
Right?
Amazing meanings
that tell us the what what is the
nature of divine blessing and mercy, etcetera.
So we can appreciate the meanings
and reward and consequence
of sending blessings on the prophet. Right?
And this is in no way a bita.
This is
taken from the sunnah where the prophet taught
that
don't make dhikr by the number,
but also make dhikr with realizing
the vastness of its impact.
And they took that same realization
and applied it
in other areas
because the prophet taught that. Right? So this
is an example. And a beautiful example with
the respect to the salah and the prophet
is
the
the guide
the the the guiding ways to all good
which is
this amazing collection of sending blessings from the
Prophet But the the basis is this and
many other hadiths where the Prophet instructed
that.
So say, relates
that the messenger of Allah salallahu alaihi wa
sallam said,
So messenger of Allah said that Allah most
high says
is my fortress.
So whoever
enters my fortress
is safe
from my punishment.
Right?
Say from the indications.
The textual indications here is
that closeness
to Allah
is safety.
Right? And it is distance that is the
basis of torment.
As the poet said,
my torment is nothing
but being distant
from you. And my
and my bliss
is nothing
but
closeness to you. But they you know, sometimes
they say these poets made up these meanings
like
hold on a second. These are righteous servants.
Where did they make these meanings up from?
They didn't make them up. These are they
they lived
the the words of Allah and his messenger.
Right?
Is my fortress. Whoever enters it will be
safe from my torment.
So it's understood. Closeness
is
contentment.
Distance
is the basis of torment.
And the final hadith,
of these 40 hadiths on the merits of
is also related by
who said,
So, Nali also relates
that the messenger of Allah
said,
whoever's last words
are will not enter the fire.
This is related by in the with a
sound chain of transmission. The more famous
transmission
is
Whoever's last words
are enters paradise.
It's a more famous narration.
Sheikh Yusuf al Nabhani chose this narration. Why?
Because
enters paradise could mean after much punishment.
Right? But this narration points to
its they won't enter the fire. May Allah
make us of the people of.
Right? Truly.
The only guarantee for it to be the
last words you say is to make it
words that you say all the time.
Right? The prophet
said in the hadith related by Imam Malik,
in his mawtah, in his Sahih, hadith related
by many others
that
the best
of what I and all prophets before me
have come with
is.
Right? You have no business in life that
is more
worthy of being busy with than.
Right? So
repeat it
regularly. Right? Make it your hijir, your constant
companion. And we've emphasized
yes. You know, so since we've finished this
collection, we've emphasized
that
there's great merit in saying it frequently.
Right? Saying the words, but
words follow meanings.
Right? Words follow meanings. Right? Words are vessels
for meanings.
Allah is merciful. Even if you present empty
vessels,
he has promised you a reward anyway because
he's generous.
But the basis
of sincere
utterance,
since sincere speech
is
that the meaning come first
and then you say it. You don't tell
Lubna
I love you. And they say, you know
what? I really do. It doesn't work that
way. You should
and this is
a meaning understood from the sunnah of the
prophet
that the prophet
used to recite,
say the how did the messenger
recite?
She said, she didn't recite like you people
do.
Right. He recited
in a steady manner
that was unrushed.
He used to he used to read recite
clearly.
So elongate the end of each word and
then he used to pause before the next
verse.
But the ulema say he didn't pause to
to think about the meaning that he recited
because you make
of the
because you bring the meaning to your heart
before you say it.
Right?
And if you can work on this meaning,
then don't say don't
say and then you start singing, oh,
there's no god but no one worthy of
worship. Oh, yeah. Yeah. And none free of
need
of free of need except Allah. You already
said all the other times. Right? Pause for
a second.
Gather your heart
on the meaning and then say
it. One of the gifts of the prophet
that is neglected,
that's related to this in remembrance, is that
the that we make after the prayer,
try to say it in this way, the
33,
33
or 34,
Allahu Akbar, try to say each one
meaning
then
word and practice on those.
SubhanAllah, I bring glory be to Allah. Likewise,
when you say it takes a moment to
gather your heart.
Right?
And set a goal for yourself of how
much
you're going
to say.
And we are going to continue in
upcoming sessions
to look at other sets
of 40 hadiths. We won't be covering all
of them because some of them, like the
next one, which covers many modes of remembrance.
The
those are difficult unless you have the the
translation ready in front of you, but we
will look
at
some of the other hadiths related to merits,
and this is what what we have for
today. Normally, we also read from Ayahu Walad
by Imam Ghazali.
The next sec set we're going to look
at is
40 hadiths,
which is the the 8th set of 40
hadiths.
In the virtues of loving for Allah and
hating for Allah.
And they're amazing hadiths
that of what are the qualities of those
who love for Allah and hate for Allah
and what it means to hate for Allah.
Right?
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