Faraz Rabbani – The Rawha #101 Loving The Prophet and Loving Good for Others from the Qualities of Faith Worship Ac
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You're listening to the Roha, daily guidance for
seekers with Sheikh Rasra Benny.
In our daily Roha, which takes place Mondays
to Thursdays from 7 to 7:30,
we
are continuing to look at 40 hadiths
on
loving
for Allah and hating for Allah.
And this is one of the qualities, as
these hadiths mentioned, that are of the highest
qualities of the believers. It is
from
what is entailed by Iman.
So we reached hadith number
7.
So the prophet sallallahu alaihi wa sallam relates
that none of you
believes.
Right?
None of you believes
until they love
for their brother
what they love for themselves.
So the connection and this is related by
both Baha and Muslim. The connection
to the topic
of the 40 hadith is loving and hating
for the sake of Allah.
That one of the qualities of loving for
Allah
is
loving the good for others.
That your iman is not complete
until
you love the good for the for others.
As you love it for yourself.
Right. So that's why it's mentioned here.
Now if we look at the Hadith, because
this is a very central Hadith on what
this this
on what distinguishes
and describes a true believer,
there's a negativ
There's a
here.
Right? None
you know,
there's a negation
of Iman.
Right?
What is being negated here is not
the the validity
of iman, because that would mean that if
you don't have this quality, you're a kafir.
That's obviously not the case.
K. That unless you wish
everything good
for others that you wish for yourself, if
you don't have that, you're not a Muslim,
meaning that you're a kafir,
then that's not the meaning. Right?
So
they say instead what's being negated here is
None of you believes
with complete belief,
with proper belief.
Right?
So that's what's being negated is
that we've taken this concept before
that when we talk about iman, there are
3 aspects.
There is
faith itself.
There is proper faith
which is for you
to have iman
and
the qualities
and conduct
of someone who has iman. That is you
have
faith itself
then you have
that you are you have faith and you
are faithful,
right. That you have the qualities and actions
of someone of faith
And that's what's being negated here.
That you are deficient
in the qualities
that are expected
and required of someone of faith. There's a
third usage of iman
which is
the iman of realization.
Right. Which
is
That you be in a state
of submission to Allah as though you behold
Allah Subhanahu Wa Ta'ala. Yeah.
And that is not
obligated.
Right? That is the perfection of faith.
Right?
So there's 3 general usages here. None of
you believes
properly.
None of you truly believes
until.
Right?
And, right, and the until
here conveys the meaning of condition.
Right?
In a sense meaning
that your faith none of you believes meaning
your faith is not complete and proper
until
this
is until you have this quality. Meaning this
quality
is the condition
for
for you to be
a faithful believer,
right. It's a condition.
Right.
Right. But
until also has the meaning of that this
is a journey, that this is requires effort.
Right. It requires effort to attain, it's not
something straightforward.
Right. It requires
effort.
Until they love. But the word love is
used
because it's not enough that you wish for
others.
In a general sense, yeah, I want good
for people.
Right.
Because
love is intense.
Right. Love is intense.
You
love for others what you love for yourself.
Right.
Right. That you really want it for them.
Right?
And that's the only way I say this,
you know, the prophet
said what he meant and meant what he
said.
Right?
And that's part of the meanings of the
prophet was given
encompassing speech.
It means exactly that you must love for
them what you love for yourself.
And
token expressions of giving
don't mean that you love for them of
the good.
Until one until one loves for one's brother.
And here
the great commentators of hadith including Imam al
Nawawi
and Imam al Kurtubi,
the the commentator on
Mu'thasar Sahih Muslim.
They
said that the Uhuwah that's mentioned here, the
brotherhood, is the brotherhood of humanity.
Okay.
And there's other narrations
similar to this one. There are other hadiths
similar to this one in which the prophet
said explicitly
Until one loves for people what one loves
for oneself.
And given
not just the usage of the word,
right, because
someone can be your bro a brother is
someone with whom you have
and a common description.
The common description can be your brother through
family.
Someone could be your brother
through faith. Someone else could be your brother
through country.
And there's a brotherhood of humanity.
They're different. It's not
these are different usages of the term.
So the the ulema say that in this
hadith what's meant is
until one wishes, one loves
for one's brother, meaning for all other people.
Why? And the one because you want for
them the good of this life and you
must want for them the good of the
next.
All that one wishes for oneself. And the
word
in the Arabic language is.
It's a general expression.
All that one loves for oneself. So now
there's some things,
right, that everything
that everything that one loves for oneself.
One of
one of the expressions of this
is du'a.
That one should regularly
make deliberate dua
for the good of all people.
And there's so many duas of the Prophet
like that.
And one should but one should intend it.
So one says,
oh lord,
grant us.
Right?
1 should intend
all people with that.
Right?
To train oneself,
right in du'a.
But also in action,
in action
right one should
at least want it generally,
but one needs to train oneself
to be giving of other people. And they
say the things you want for yourself are
at 2 levels.
Or actually, if we take it formally, there's
3 levels. Right? The olema of
of what what they, you know, when they
talk about,
the olema of
they talk about the needs are at 3
levels. There's the ruriyaat,
hajat, and tasinaat.
There's necessities,
needs, and
adornments.
Right?
Necessities are what you can't live without.
Food and drink.
Right? Like, you need you need to eat.
You need to drink.
Right?
There's other things. You need you need to
cover
your. Right? There's certain basic things you need
without which you cannot survive.
But then that's
that's what you need to survive. But do
you need your 64th hijab
or your 22nd Kufi?
No. That's not a necessity.
K. There's other things that one needs because
these preserve
your basic good,
without which life is not
it does not have its basic reasonable comfort.
Right? And then there's adornments which are extra.
For the believer
who wants to be grateful to Allah
and wants to think clearly, the ulema say
and this is clearly understood from the Quran
and Sunnah. These three levels of need.
Necessity,
need, and want.
Right? Some things that you necessity you must
have,
others that you need, and there's other things
you want. You don't have to have it.
It's important to think clearly because if you
don't distinguish between them you make bad choices.
Right. So do you have to have the
new LED monitor?
No. You want to have it. Right. You
want to have it.
So you're not expected
to prefer others to yourself with respect to
your necessities.
Right.
Now needs are difficult
immediately to prefer others over yourself with.
Right. Because these are things that give you
basic comfort in life. So okay. I won't
drink milk.
I won't
Do you have to wear socks? No. You
have you're wearing boots. You don't have to
wear socks. But if you don't wear socks,
you know, it's not comfortable. Right? So they
say
this begins with the things that you want.
That if you want to train yourself to
want to that you love for others of
the good that you love for yourself,
right,
there should be a meaning in the heart.
You should be making with it in general
with the tongue, but begin with your with
your wants.
Right. That
some of the things that you don't have
to have, prefer others
to yourself for them. So start with the
wants.
And then, so for example
you wanted to buy
a new
jacket, but you have a jacket.
So you
buy it for someone else.
You bought it for your brother instead.
To train yourself to wish for others of
the good that you wish for yourself. Or
you get it for yourself and for them.
And this is the way you train yourself
to wish for others as you wish for
yourself. As Allah Subhanahu Wa Ta'ala tells us
in the Quran.
Right? You won't attain
righteousness until you spend
of what you love. And that relates they
say the first step in that is the
wants.
The the adornments of life. Then one goes
up. The higher level is
They prefer others to themselves
even if what they have is very little.
So this is,
and what
one wishes
we should be wanting the good of this
life and the good of the next.
And one of the things that one should
be praying for is not just the worldly
good for people,
but also the spiritual good for people.
And the greatest need with respect to spiritual
good is their
their iman and their.
So I want you to be praying for
that for other people, always.
Okay.
So this is these are some practical steps
to acquire this quality.
The next hadith
and Anasin Radhi Allahu Ta'ala Anahu
Wa Salam
the the messenger of Allah
said, none of you believes again, none of
you believes with proper
faith. And none of you truly
and properly believes
until
I
until
I become
more beloved to them
than their children,
their parents,
and all
people.
Right? And all people.
It's related by. Until I become more beloved
to them. Right?
Meaning that
and some narrations mentioned until I become more
beloved to them than their own very selves.
Right?
So how much do we love our children?
Right? If you have a child, you feel
intense attachment.
Our attachment
to
the messenger
should be more intense than that. Should be
more intense than our attachment to our parents
of respect.
Right?
And people.
Right? There's people
one loves. There's people one cares for. The
one people
all the the all the different types of
attachments we have to people,
our attachment to to the messenger, so has
to be more intense.
Right?
And this needs work as a hadith makes
it
until until I become.
Right?
Right?
So it requires
one sets the goal that I want to
love Rasulullah
more than I love anyone, but it requires
effort.
And how does one have the effort?
There's a janib of 'ilm
and there's a janib of 'amal.
Okay. And the janib of Amal is
right. There's a aspect of knowledge
that
you can only
truly love
the one
you strive to truly know.
Right?
Love
is related
has a relationship to knowledge.
Right?
Because love you love someone. But if you
don't know who they are, how can you
truly love them?
Right?
So
that aspect of growing in love for the
prophet
through knowledge is you have to learn about
him, about him, himself,
which is the
through learning
about
the the person and conduct and character of
the prophet Sallallahu Alaihi Wasallam.
Right?
I say, whoever
kept his company
and came to know him,
loved him. Like whoever did that.
Now
we don't have al Muhala al Haseya. We
cannot keep his physical company,
but we can keep his company
through being regular
regularly
reviewing and reminding ourselves of the prophetic
person and character and which is the Shamal
of the prophet
and from that his life and and other
aspects.
The
aspect
of having
making the love of the prophet intense
through one's
tongue, through one's words is by sending
salah upon him, salallahu alayhi wasalam,
frequently.
Right?
The prophet
said, the people those of you closest to
me
in the akhira will be those
who sent most salah upon me.
Right?
There's many hadiths
related to that.
So one should strive
to send a lot of salawat on the
prophet sallallahu alaihi wa sallam.
Right? And one should have a routine
of that,
by day and by night. And
one's
day should not be bereft of sending salah
on the prophet sallallahu alaihi wa sallam.
The third aspect
that the is,
you know the action
through the through the limbs which is
through
following the sunnah
as an expression of love.
Following the sunnah as an expression of love.
You're not doing it just because there's reward
in it. You're not doing it just because
you have to. You don't do it because
you're expected to, but to to follow the
sunnah
out of love.
Right?
And that that way, that is the best
way of following
and
that,
you know acting on the basis of love
will increase your love. So it has
the the reward of both the the action
that is pleasing to Allah and the quality
that is pleasing to Allah
subhanahu wa ta'ala as well.
Right. So any sunnah you follow, you intend
to follow it. So you're you're picking up
the cup to drink with the right hand.
You don't just do it because it's the
right thing to do. So this is the
Sunnah of the prophet and you follow it
out of love.
And this is the Sunnas or opportunities
of
renewing our love for the messenger
And by renewing the love for the messenger
one is
increasing
in one's iman of Allah subhanahu wa ta'ala.
None of you truly believes until I am
more beloved to them. So everything that one
does
of following the sunnah,
we do it with this meaning of Mahaba,
of love. And if one does so
and and this is the only way I
say very practical because where there are so
many sunnahs.
Everything has sunnahs related to it. So we
we actually deal
if we always think about this meaning of
love, that all that little sunnahs we give
something with the right hand. Why? Because the
prophet like this. So we do it out
of love, then we will be
with we'll be thinking more about the prophet
in our actions than we're thinking about people.
And the sign
kathra to zikr. Right? That the sign that
you love something is that you remember it
a lot.
And so and they say this is one
of
the benefits of the adab
and the sunan. That everything
has them.
Right? And but whose adab are they and
whose sunnas are they? The adab and sunnas
of
the the messenger.
Right? So that's how one renews
this meaning.
Hadith number 9.
We will look at
tomorrow
or in the next session.
We're going to read briefly from
Imam Ghazali's Ayuhal Waled,
which is his advice
to a student of his.
And
these are reminders to act on what one
knows.
Right? To act on what one knows. That
the benefit of knowledge is only if you
act upon it. Right? So he says here,
on this meaning,
So he says,
what
what have you what have you attained
through your
attaining
the knowledge
of Islamic beliefs, of theology
And the and the and
the knowledge of difference, this is
an advanced.
And because is
advanced,
the science of theology.
Is advanced
because people would study 1
of
of first, and then they study
the differences of opinion with other schools.
Right? That's advanced.
And medicine.
And historically, the olema, you study medicine as
well because
they say religion
is. Right? Religion is the medicine of hearts
of the spiritual heart.
And
and medicine
is the healing for the body.
Right? Although not all of them agreed. Right?
And literature and poetry
and
astronomy
and and the other sciences of language such
as, which is how you
structure
poetry and grammar,
you know, both
nahu and sarf.
What have you attained
from it other than wasting your life?
K.
Right, by
being busied
away from the most majestic one.
Right?
Meaning that the whole purpose of the of
learning the deen is that you turn to
Allah
through that knowledge. If you gain that knowledge
but you're not turning to Allah,
then this is
It's a proof against you and not for
you.
Now you could say, well, I haven't learned
all these things.
So then it's a reminder that learn them
for the right reason.
But even if you haven't learned them,
we have to ask ourselves,
what do we know about our deen?
We know a lot,
But how much do we do about of
of our deen?
Not a lot.
How much do we know about how we
should pray? We know a lot about how
we should pray, typically.
But how much are we doing it? K.
How much do we know about how should
we be with our parents? How much are
we doing it?
And how much do we know about the
sunnahs and the adab and so many things?
Most people
know a lot more than they do.
So this applies
to us as well that in that our
deen
is how we are not just what we
have gathered of religious
information.
So then he says,
It's
because
it's Right?
Right?
Right?
So he he Imam Al Ghazali says, I
have seen in the in the gospel of
Jesus, peace be upon him,
from the time
that the
the the deceased
is placed on the to
the time they're
placed in their grave,
Allah most high asks
by his majesty,
by his ablamah,
40 questions
regarding them.
The first one is
Allah most high asks, O my servant,
you made good
your appearance
to creation
for many years. We always try to look
good.
But you did not
make your appearance good
for me even for a moment.
Right? Because
creation looks at your outward appearance. Allah looks
at your heart.
As we know from the Hadith of
Allah does not look
at your bodies,
at your forms
and your bodies.
But rather he looks at your hearts.
And he looks at your actions.
It says, and each day we looked
we are looking at your heart, meaning at
every moment.
And Allah Most High says,
why
do you do things
for other than us When you are completely
enveloped,
completely surrounded in good from us.
You have no blessing,
no good except that it is from Allah.
So it's the ultimate bad Adam
that the good that you have
from Allah, you're using it
for other than Him, Subhanahu wa ta'ala.
I'm gonna enter
Says truly you are
deaf and unhearing.
Right?
So
this is
a caution that while knowledge is has tremendous
reward,
right?
Act on what you know. And Imam Al
Ghazali,
in his time this was a challenge because
was
the the basis
for worldly
status.
Right? The celebrities and superstars
and heroes of society
were the.
Right?
Right. If the if Ahalim wanted to have
a feast, he says, I want to invite
the notables.
And
people would compete with each other as to
who would
provide the funding and so on.
Right?
Imam Al Ghazali himself, when he had his
spiritual crisis,
he left his family
for a dozen years.
And he had wife and children and everything,
and they had a high standard of living.
And he left for 12 years, and they're
completely taken care of financially.
If you think about how much that would
cost, that's a lot of money
in any society.
Right? But this affected the intentions
of
the Ulema,
the people of knowledge.
But it happens in other ways. Someone memorizes
Quran but say now I can you know
the focus rather than acting on the knowledge
is what can I do with this? I
want to be known. I want
to get a job through it. I want
this.
And that's
not
you know, where is the
sincerity in it? Right? Where is the sincerity
in it? So that's Imam Al Ghazali's
challenge. But the same meaning applies
to everything else in life as well.
Right? That act
on the guidance of the prophet, sallallahu alaihi
wa sallam, seeking
Allah
through it. Right? Seeking
Allah through it.
Right? So that's
Imam Al Ghazali's caution, which is why given
the relationship between this,
you know, the next section
that,
you know, he talks about
the importance of,
you know, what
what is the consequence
of not acting?
And he says, action knowledge without action
is madness.
However,
action without knowledge
doesn't happen.
Why? Because act acting,
meaning for the sake of Allah, if you
don't know how to act,
it won't come out properly.
You have to have knowledge. He's not saying
don't learn. You have to learn because otherwise
you've wasted your life.
But you must learn, but you must act
on what you learn.
Right?
So
this is
Imam Al Ghazali's advice, and this is what's
entailed
by
the by what Allah Subhanahu Wa Ta'ala tells
us in the Quran. In Surat Al Bayina,
They have not been commanded
except
that they worship Allah.
And what is worship?
Ibadah
is that 1 be in one's actions, in
a state of that one's actions
correspond
to the command of one's Lord. He is
the Rab and you're the Abd.
Ibadah
is the action
of the Abd
when it is in a state
of conforming to the command of the Reb.
That's
There's some specific things that are just done
out of worshiping
one's Lord.
But
it's ibaadah,
what's work is ibaadah when one does it
as a abd to Allah,
recognizing he's my lord and he has given
me certain commands.
Right?
That's the only thing you've been commanded. Meaning
all the awamir of Allah, all the commands
of Allah, all of them are so that
you being a saint of Ubudiyya to Allah,
of slavehood to Allah.
Making their religion
sincerely
for the sake of Allah alone.
Right? So
our deen entails that everything
be done for the sake of Allah Subhanahu
Wa Ta'ala. So one must act,
one must act sincerely,
and underlying it is knowledge.
Because if you don't have knowledge,
there's no action.
There's no action of.
And there's no sincerity because both action and
sincerity
require knowledge. So there's not a discouragement from
knowledge. Some people say, Imam Khazad is warning
so much about knowledge? I won't learn.
That's not safety. That's even worse.
That's
that's even worse.
Right?
But from the mercy of Allah
is that even a little action that is
done sincerely
gives light.
So what does Imam
ibn Maslan says? He says this in in
his Zubat in Sheikh Eifik, he says,
act even with a tenth of what you
know.
Like in zakat, the zakat on crops
is 10%.
Right?
That if any of us thought all the
things I already know, I'll act on this
10% of it.
And there's 2 I think there's 2 narrations
of of the Zubat, Takhruj and Tanju.
Takhruj Binuril Elmi min Zulu Matti. You'll
come out or you'll be saved by the
light of knowledge
from darkness.
Right. So knowledge is light. It shows you
the way. But then
once you know the way, then you act
on it.
Right. Without knowledge, you're in darkness. But without
but without actions, you're stuck where you are,
far from your Lord.
So that's that's the message. We shouldn't take
it that, okay, be safe, don't learn. No.
Without without knowledge,
you know, we we are distant from Allah.
Knowledge shows us the way to Allah. Action
is the means
to us
to then take the steps towards Allah. And
if we take the steps towards Allah, Allah
has promised
that
And whoever draws close to me by
a a hand span, I draw close to
them by an arm's length.
And whoever draws close to me by an
arm's length, I draw close to them by
2 arms lengths.
And whoever comes to me walking, I rush
to them. And what does it mean to
come to Allah walking?
To make one's acts
of turning to Allah
consistent.
And if one does so, Allah rushes to
1 as he has promised.
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